1799-1872 

Ratio  discipline 


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in  2009  with  funding  from 

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RATIO  DISClPLINiE, 


CONSTITUTION 


CONGREGATIONAL   CHURCHES, 


EXAJWINED    AND    DEDUCED    FROM     EARLY    CONGREGATIONAL    WRITERS, 

AND    OTHER    ECCLESIASTICAL    AUTHORITIES, 

AND    FROM    USAGE. 

BY  THOMAS  C    UPHAM, 

Pastor  of  the  Congregational  Chinch  in  Rochester,  N.  H..  and 
subseqnently  Professor  in  Bowdoin  College, 


^econn  Hnftion. 


PORTLAND : 
WILLIAM    HYDE EXCHANGE     STREET. 

1844. 


f. 


Entered  aecording  to  Act  of  Congress,  in  the  district 
Clerk's  office,  State  of  Maine. 


i-RESS    or    J.    GKIFFIN,    EKUXSWICE. 


PREFACE- 

There  is  an  account  of  the  Order  and  gove  .i€ 

Reformed  churches  of  Bohemia,  written  by  Ci  ^  and 

which  bears  the  title  of  Ratio  Discipline  Fk.  m  Bo- 
HEMORUM.  In  imitation  of  that  work,  the  treati  of  the 
celebrated  Cotton  Mather,  on  the  Government  anu  Order  of 
the  Congregational  churches,  is  entitled  Ratio  Disciplinje 
Fratrum  Nov-anglorum.  As  this  treatise  of  Mather  has 
ever  been  the  subject  of  frequent  reference  and  of  great  au- 
thoritj^,  it  was  thought  advisable  to  retain  the  name  of  Ra- 
tio Disciplinae,  although  the  literal  import  of  the  words  falls 
short*of  the  extent  of  subjects,  embraced  in  the  present  work. 

A  concise  treatise  on  Congregational  Order  and  Faith 
has  been  long  needed.  The  subject,  in  its  full  extent,  is 
not  embraced  in  any  one  of  the  ancient  treatises  which  have 
been  written  upon  it,  but  must  be  gathered  from  all.  Those 
works  are  now  scarce  ;  they  are  written,  for  the  most  part, 
in  an  antiquated  style  ;  and  are  not  unfrequently  perplexed 
with  propositions  and  discussions,  which  have  never  beeii 
sanctioned  by  the  Usage  of  the  churches.  The  writer  has 
endeavored  to  extract  from  them,  according  to  the  best  of 
his  judgment,  the  admitted  principles  and  order  of  the  Sect ; 
hoping,  that  what  has  been  written,  may  be  of  some  service 
to  the  cause  of  religion,  notwithstanding  its  defects.  It 
would  have  been  greatly  pleasing  tome,  if  some  other  per- 
son of  greater  experience  in  ecclesiastical  transactions  had 
made  the  attempt  ;  but  I  have  been  painfully  taught  by  the 
necessities  of  my  own  situation  as  well  as  by  the  testimony 
of  others,  that  the  subject  has  already  been  neglected  too 
long.  A  sense  of  duty,  therefore,  led  me  to  the  undertaking, 
although  it  was  engaged  in  with  reluctance  ;  and  having 
done  what  I  could.  I  leave  it,  with  sincere  desires  for  their 
welfare,  to  the  candid  consideration  of  the  churches. 

THOMAS  C.  UPHAM, 

Brunswick,  Maine,  April,  184-4. 


CONTENTS. 


CHAP.    I. ORIGIN  OF  CHURCHES. 

SECT. 

1.  General  nature  of  a  churchy 

2.  Reasons  tending  to  the  introduction  of  a  church  state^ 

3.  Light  of  nature  in  reference  to  this  subject, 

4.  Of  an  objection  sometimes  made, 

5.  Of  man  as  a  religious  being, 

6.  Of  man  as  a  social  being, 

7.  Social  religious  worship   deduced   from   the  light  of 

nature, 

8.  Of  the  need  of  Revelation, 

9.  Authority,  6cc.  for  a  church  state  in rthe  New  Tes- 

tament, 

10.  General  internal  constitution  of  a  churchj 

11.  Characteristics  of  a  true  church, 

12.  Concluding  remarks,  &c. 

CHAP.  II. CONGREGATIONAL  CHURCHES. 

13.  Of  the  visible  and  invisible  church, 

14.  No  immutable  form  prescribed  to  the  visible  church, 

15.  Varieties  of  form  and  sects, 

16.  Foundation  or  authorities  of  the  Congregational  system. 

17.  Fundamental  principles  of  the  Congregationalists, 

18.  Remarks  on  the  preceding  general  principles, 

19.  Facts  on  the  origin  of  Congregational  churches, 

20.  Of  the  name,  Independents,  sometimes  given, 

21.  Origin  and  Import  of  the  name   Congregationalist, 

22.  "Views  of  Congregationalists  in  respect  to  the  primitive 

churches. 

23.  Of  the  churches  immediately  after  the  Apostolic  age, 

CHAP.  m. GATHERING  OF  CHURCHES. 

24.  Duty  of  Christians  to  enter  into  a  church  state, 

25.  Qualifications  of  church  members, 

2(3.  Testimonies  of  Congregational  writers  on  this  subject. 

27.  Numbers  requisite  for  a  church  gathering, 

28.  Of  articles  of  belief, 

29.  Of  the  covenant  and  grounds  of  the  same, 
SO.  Covenants  authorized  by  scripture, 

31.     Sentiments  of  the  Primitive  and  of  foreign  churches. 


CONTENTS. 
SECT. 

32.  Method  of  Proceeding  j  day  of  Prayer,  ice, 

33.  Assistance  from  the  neighboring  churches, 
Note.     Form  of  a  letter  missive, 

34.  Of  the  pubUc  religious  exercises, 

35.  Forms  of  church  articles  and  covenants. 

CHAP.  IV. CHURCH    OFFICERS. 

36.  Need  of  officers  in  the  church  shown  from  the  light  of 

nature, 
Note.  Writings,  &c.  of  Mr.  John  Cotton, 

37.  Church  officers  recognized  in  the  scriptures, 

38.  Number  of  officers  in   Congregational  churches.     Rulinj 

Elders, 

39.  Further  remarks  on  the  office  of  Ruling  Elders, 

40.  Office  of  Deacons, 

41.  Duties  of  Deacons, 

42.  Further  remarks  on  the  duties  of  Deacons, 

43.  Induction  of  Deacons  into  office, 

44.  Office  of  Minister  or  Pastor, 

45.  Distinction  of  Mmisters  or  Elders  into  Teaching  or  Pas- 

toral, 

46.  Duties  of  a  minister. 

Note.     On  the  mode  of  Preaching, 

47.  Duties  of  a  Pastor  further  considered, 

48.  Of  Committees  of  laymen  for  religious  purposes, 

49.  Duties  of  the  brotherhood. 

CHAP.  V. ADMISSION  OF  MEMBERS. 

30.  Of  the  character  of  those  who  are  to  be  admitted, 

51.  Claims  or  right  of  such  to  admission, 

52.  Statements  of  personal  religious  experience, 

53.  Grounds  or  reasons  of  the  foregoing  practice. 

54.  Examination  of  persons  coming  from  other  churches, 

55.  Of  admission  in  reference  to  the  right  of  voting, 

56.  Propounding  and  the  concluding  ceremony  of  admitting, 

CHAP.  Vl. CHOICE  AND  CALL  OF  A  PASTOR. 

57.  Of  the  internal  or  personal  eall  of  a  minister, 

58.  External  call  or  call  from  the  church, 

59.  Church  precedence  in  the  call  of  a  pastor,  and 

grounds  of  it, 
6Q.     The  precedence  of  the  church  in  the  pastoral  call  a 
Natural  Right, 

61.  Founded  also  on  scripture  authority  and  example, 

62.  Necessary  to  the  maintenance  of  purity  in  the  ministry, 

63.  The  church  has  no  coercive  power  over  the  Parish, 

64.  Grounds  of  the  reference  of  the  choice  to  the  Parish  or 

Society, 

65.  The  concurrent  action  of  the  two  a  matter  of  agreement 
6^.     Of  the  support  of  the  minister. 


TI  CONTENTS. 

SECT. 

67.  Form  of  the  call  or  invitation. 

CHAP.  VII. ORDINATION  OF  THE  PASTOR. 

68.  Of  the  necessity  and  authority  of  ordination, 

69.  Of  the  meaning  and  comparative  importance  of  ordi- 

nation, 

70.  Remarks  on  the  early  practice  of  the  churches, 

71.  Ordaining  councils  the  representatives  of  the  churches, 
Note.     Form  of  Letter  Missive, 

72.  Reasons  for  calling  the  neighboring  churches  to  the 

Council, 

73.  Of  the  admission  of  lay-members  or  delegates  sent, 

74.  Preparatory  proceedings  of  the  Council, 

75.  Further  proceedings  of  the  Council, 

76.  Ordaining  Prayer, 

77.  Import  of  the  imposition  of  hands, 

78.  Of  the  object  and  manner  of  the  Charge, 

79.  Of  giving  the  Right   Hand  of  Fellowship, 

80.  Spirit  of  the  Right  Hand  of  Fellowship  and  closing  services, 

8 1 .  Installation  of  a  minister,    •• 

82.  Accountability  of  delegates  and  ministers  to  the 

churches, 

83.  Of  the  members  of  a  Council  substituting  others  in 

their  stead, 

84 .  Of  in\'iting  others  to  sit  as  members,  who  are  not  cho- 

sen by  the  churches. 

85.  Of  the  church-membership  of  a  minister. 

CHAP.   Vni. ORDINATION  OF  MISSIONARIES. 

86.  Occasions  and  need  of  Missionary  ordination, 

87.  Of  ordaining  for  distant  churches  at  the  invitation  of  the 

same, 

88.  Ordination  of  Missionaries  to  the  heathen, 

89.  Certain  early  instances  of  missionary  ordination, 

90.  This  practice  a  security  to  the  heathen  themselves, 

91.  Its  consistency  with  the  church's  right  of  election, 

92.  Historical  facts  illustrative  of  the  practice, 

93.  Formation  of  the  Council, 

94.  Council's  proceedings  and  Religous  exercises. 

CHAP.  IX. OF  CHURCH  CENSURES  AND  EXCOMMUNICATION, 

95.  Design  or  object  of  church  censures, 

96.  Of  suspension  and  excommunication  when  the  offence 
is  private, 

97.  Punishment  of  public  and  known  offences, 
Note.     On  the  duty  of  pastors  in  respect  to  public 
scandals, 

98.  Of  the  proper  spirit  or  temper  in  dealing  with  offenders, 

99.  Treatment  and  right  of  the  excommunicate, 

100.  Restoration  of  the  offender  on  repentance, 


CONTENTS.  VII 

SECT. 

101.  Of  immediate  separation  from  corrupt  or  scandalous 

churches, 

102.  Of  refusing  to  attend  the  sacrament  with  scandalous 

persons, 

103.  Form  of  suspension,  from  Mather's  Disciplinse, 

104.  Form  of  excommunication,  from  the  same. 

CHAP.    X. TRANSFERENCE  OF  RELATIONSHIP. 

105.  Nature  and  obligation  of  the  church  covenant, 

106.  The  church  to  be  consulted  in  cases  of  proposed  re- 

moval, 

107.  Of  sinful  and  of  doubtful  cases  of  departure, 

108.  Just  or  sufficient  reasons  of  removal, 

109.  Of  dismission  from  Congregational  to  other  churches, 

110.  Persons  dismissed  are  to  receive  letters  of  Dismissal, 

111.  Of  letters  of  recommendation  without  dismissing. 

CHAP.    XI. PASTORAL  ASSOCIATION. 

112.  Origin  of  pastoral  associations, 

113.  Objects  of  pastoral  associations, 

114.  General  or  state  associations, 

1 15.  Objects  and  religious  exercises  of  General  associations, 
115.  Relation  of  clerical  associations  to  the  rights  of  the 

churches. 

CHAP.  Xn. OF  LICENSING    TO  PREACH. 

117.  Early  views  of  the  churches  m  respect  to  preachers, 

118.  Imperfect  arrangements  on  this  subject, 

119.  Associations  authorized  to  hcense  preachers, 

120.  Of  the  examination  previous  to  licensing, 

121.  Length  of  time  for  which  licenses  are  granted, 

122.  Form  of  the  license, 

123.  Of  annulling  or  revoking  licenses, 

CHAP.  XIII. REMOVAL  OF  MINISTERS. 

121.  Early  Congi'egational  views  of  ministerial  removals, 

125.  Treatises  or  authorities  on  this  subject, 

12G.  1st  class  of  cases  justifying  a  minister's  removal, 

127.  2d  class  of  cases,  authorizing  removal, 

128.  Other  occasions  authorising  a  minister's  departure, 

129.  Advice  of  a  Council  necessary  in  the  removal  of  a 

minister, 

130.  Testimonies  in  favor  of  the  preceding  principle, 

131.  Of  the  calling,  and  the  nature  of  the  Council, 

132.  Proceedings  of  the  Dismissing  Council, 

133.  Recommendation  of  Pastors  regularly  dismissed. 


VIII  CONTENTS. 


CHAP.  XIV. — DISCIPLINE    AND    DEPOSING    OF    A    MINISTER. 
SECT. 

134.  Of  the  necessity  of  some  means  of  Disciplining  ministers, 

135.  The  minister  amendable  to  his  church, 

136.  Evidence  of  such  accountability  from  the  scriptures. 
Note.     On  the  practice  of  the  primitive  churches, 

137.  Methods  or  process  of  disciplining  a  minister, 

138.  Further  considerations  on  this  subject, 

139.  Advice  of  Council  in  the  discipline  of  a  pastor, 

140.  Proceedings  and  results  of  the  Council, 

141.  Of  the  testimony  adduced  against  a  pastor, 

142.  Of  the  deposed  minister's  relation  to  the  church, 

143.  Subordinate  means  of  pastoral  discipline, 

144.  Duty  of  neighboring  churches  in  the  case  of  neglecting 

discipline, 

145.  Further  proceedings  of  such  churches  in  the  above  case. 

CHAP.  XV. COUNCILS. 

146.  Acts  of  communion  according  to  the  Synod  of  1662. 

147.  Of  the  obligation  of  churches  to  seek  advice, 

148.  Of  the  persons  composing  Councils, 

149.  Ancient  testimonies  on  this  subject, 

150.  Of  those  Avho  have  the  right-  of  calling  Councils, 

151.  Obligation  of  the  churches  to  regard  Letters  Missive, 

152.  Of  the  feelings  with  which  Councils  should  be  sum- 

moned, 

153.  Principles  on  which  Councils  are  to  decide, 

154.  Of  the  weight  due  to  the  Advice  of  Councils, 

155.  Advice  of  Councils  in  matters  merely  prudential, 

156.  Advice  in  matters  of  Conscience, 

157.  On  the  right  of  a  Council  which  has  been  dissolved  to 

assemble  and  act  by  its  OAvn  authority. 

CHAP.  XVI. MUTUAL  COUNCILS. 

158.  Occasions  of  calling  mutual  councils, 

159.  Practice  in  selecting  the  council  and  letter  missive, 

160.  Mutual  councils  representative  of  all  the  churches, 

161.  Mutual  councils  are  ultimate  tribunals, 

162.  Consociated  or  permanent  mutual  councils, 

163.  Of  the  authority  or  powers  of  consociations, 

164.  Historical  remarks  on  consociations, 

165.  Objections  to  permanent  or  consociated  councils, 

166.  Objections  to  councils,  which  are  not  permanent, 

167.  Of  the   progress  and  improvement  of  the  Congregational 

system. 

CHAP,  XVII. EX-PARTE   COUNCILS. 

168.  Of  the  nature  of  Ex-parte  Councils, 

169.  Circumstances  that  warrant  an  agrieved  person  or  per- 
sons in  calling  an  ex-parte  council, 


CONTENTS.  IX 

SECT. 

170.  Duty  of  the  churches,  summoned  to  an  Ex-parte 

council, 

171.  An  Ex-parte  allowable  only  on  the  refusal  of  a  Mutual 

council, 

172.  Proceedings  of  Ex-parte  councils, 

173.  Further  proceedings  of  the  same, 

174.  Proceedings  of  the  ex-parte  council  in  relation  to  the 

church, 

175.  Object  and  necessity  of  Ex-parte  councils, 

176.  The  necessity  of  them  superseded  by  consociations. 

CHAP.  XVIII SYNODS. 

177.  Nature  of  synods  and  scripture  grounds  of  the  same, 

178.  Powers  and  authority  of  synods, 

179.  Of  the  members  of  synods  and  the  calling  of  the  same, 

180.  Historical  notices  of  synods, 

NOTE.     On  the  authorship  of  the  Cambridge  Platform, 

181.  Sy nodical  decisions  persuasive  or  advisory. 

CHAP.    XIX.  DISCIPLINE  OF  WHOLE  CHURCHES. 

182.  Congregational  churches  may  discipline  each  other, 

183.  Method  of  discipline  laid  down  in  the  Platform, 

184.  Treatment  of  unoffending  members  in  a  corrupt  church. 

CHAP  XX. BAPTISM. 

185.  Significancy  and  subjects  of  baptism, 

186.  Method  of  proceeding  at  baptisms, 

187.  Mode  of  applying  water  in  baptism, 

188.  Administration  of  adult  baptism, 

189.  Relation  of  adult  baptism  to  church  membership, 

190.  Of  the  agent  or  administrator  in  baptism, 

191.  Of  the  right  of  a  minister  to  baptize  abroad, 

192.  Administration  of  baptism  in  private, 

193.  Infant  baptism, 

194.  Relation  of  baptized  children  to  the  church, 

195.  Of  the  baptism  of  adopted  children, 

196.  Duties  of  particular  churches  to  their  baptized  children. 

CHAP.  XXI. HALF-WAY  COVENANT. 

197.  Members  and  engagements  entered  into, 

198.  Origin  of  half-way  covenanting, 

199.  Further  remarks  on  the  same  subject, 

200.  Early  opposition  to  the  system  of  half-way  covenanting, 

201.  Doings  of  the  synod  of  1662  on  this  subject, 

202.  Views  of  the  objectors  to  the  synod's  articles, 

203.  Prevalence,  results,  and  abandonment  of  the  system. 

CHAP.    XXII. THE  lord's  SUPPER. 

204.  Origin  and  permanency  of  the  Lord's  supper,  ^ 
105.     Qualifications  of  those  to  be  admitted. 


X  CONTENTS. 

SECT. 

206.     Admis.sion  to  the  eucharist,   compared  with  admission  to 

baptism, 
207-     Mode  of  administering  the  Lord's  supper, 

208.  Right  of  a  pastor  to  administer  it  in  other  churches, 

209.  Frequency  of  this  ordinance, 

210.  Duty  of  the  church  to  those  who  refuse  to  attend  the  Lord's 
supper  from  private  prejudices, 

211.  This  sacrament  administered  to  members  of  other  sects. 

CHAP.  XXIII. CHURCH    CONFERENCES. 

212.  Of  Conferences  as  compared  with  other  religious  bodies, 

213.  Objects  of  Church  Conferences, 

214.  Early  views  of  Congregationalists  on  Conferences, 

215.  Cotton's  plan  or  proposition  for  conferences, 

216.  Recent  attempts  to  establish  Conferences, 

217.  Of  the  permanent  regulations  or  constitutions  of  Conferen- 

ces, 

218.  Method  of  organizing  Conferences, 

219.  Meetings  and  religious  exercises. 

CHAP.  XXIV. WORSHIP  AND    RELIGIOUS  CUSTOMS. 

220.  ,  No  time  sacred  but  the  Sabbath, 

22 1 .  Form  and  ceremonies  of  worship, 

222.  Of  places  of  worship  and  dedications  of  the  same, 

223.  Custom  in  respect  to  ministerial  exchanges, 

224.  Days  of  fasting  and  prayer,  and  of  thanksgiving, 

225.  Of  private  religious  meetings, 

226.  Of  the  custom  of  renewing  covenant, 

227.  Form  of  the  renewal  of  covenant. 

PART    SECOND. CONFESSION  OF  FAITH. 

Chapter  1.  Of  the  holy  Scripture. — 2.  Of  God  and  of  the  holy 
Trinity.— 3.  Of  God's  Eternal  Decree.— 4.  Of  Creation.— 5.  Of 
Providence. — 6.  Of  the  fall  of  man,  of  sin,  and  of  the  punishment 
thereof. — 7.  Of  God's  covenant  with  man. — 8.  Of  Christ  the  Me- 
diator.—9.  Of  Free-Will.— 10.  Of  effectual  Calling,— 11.  Of  Jus- 
tification.—12.  Of  Adoption.— 13.  Of  Sanctification.— 14.  Of 
Saving  Faith. — 15.  Of  Repentance  unto  life  and  salvation. — 16. 
Of  Good  Works.— 17.  Of  the  Perseverance  of  the  Saints.— 18.  Of 
the  Assurance  of  grace  and  salvation. — 19.  Of  the  Law  of  God. — 
20.  Of  the  Gospel  and  extent  of  the  grace  thereof. — 21.  Of  Chris- 
tian Liberty,  and  Liberty  of  Conscience. — 22.  Of  Religious  Wor- 
ship, and  of  the  Sabbath  Day. — 23.  Of  lawful  oaths  and  vows. — 
24.  Of  the  Civil  Magistrate.— 25.  Of  Marriage.— 26.  Of  the  Church. 
27.  Of  the  Communion  of  Saints.— 28.  Of  the  Sacraments.— 29.  Of 
Baptism. — 30.  Of  the  Lord's  Supper. — 31.  Of  the  state  of  man  after 
death,  and  of  the  resurrection  of  the  dead. — 32.  Of  the  Last  Judg- 
ment. 

APPENDIX. 

Art.  1.     Congregational  and  Presbyterian  Heads  of  Agreement, 
2-     Saybrook  Articles, 
3.     Legal  Rights  of  Churches  and  Parishes. 


CONSTITUTION 


OF    THE 


CONGREGATIONAL    CHURCHES. 


|)art  5irst. 

CHURCH  ORDER  AND  GOVERNMENT, 

DEDUCED    FROM 
PLATFORMS,    THE    ACTS    OF    ASSOCIATIONS,    COUNCILS,  AND 
SYNODS,    THE    WRITINGS    OF    THE    CONGREGA- 
TIONAL   FATHERS,    AND    USAGE. 


^^fM^-^'  Vf 


■^  rnn 


pj^iiies'iu 


CHAPTER  I%^)5MISU,^;^<'' 


ORIGIN   OF    CHURCHES. 


§.1.     Of  the  general  nature  of  a  Church, 

It  is  now  something  more  than  two  centuries,  since 
Congregational  Churches  first  made  their  appearance 
in  England.  After  various  vicissitudes  and  removals,  in 
expectation  of  a  less  restricted  exercise  of  their  religious 
rights,  many  of  the  members  of  these  Churches,  in  the 
course  of  a  few  years,  planted  themselves  in  North  Amer- 
ica. They  have  since  much  increased  in  numbers  ;  and 
many  Congregational  Churches  are  now  established  in 
various  parts  of  the  United  States,  particularly  in  New 
England. 

It  is  the  object  of  this  ratio  discipline  to  give  some  ac- 
count of  the  Principles  and  Practices  of  these  favored 
Churches  ;  it  being  especially  important,  now  that  we 
are  spread  abroad  over  the  land,  and  in  consequence  of 
our  present  prosperity  are  perhaps  too  apt  to  forget  our 
small  beginnings,  to  renew  and  to  maintain  an  acquain- 
tance with  the  ecclesiastical  doctrines  of  our  revered  fore- 
fathers ;  doctrines  which  are  obviously  the  great  bonds  and 
preservers  of  our  association  and  name.  This  is  the  ob- 
ject, particularly  had  in  view. 

But  before  we  are  prepared  to  enter  into  the  consider- 
ation of  the  Church  state,  as  modified  by  the  principles 
2 


16  ORIGIN  OF  CHURCHES. 

Standing  on  this  important  point,  we  quote  also  some  pas- 
sages from  the  approved  and  learned  work  of  Mr.  Sam- 
uel Mather,  entitled  ^In  Apology  for  the  Liberties  of  the 
Churches  in  Neiv-England.  The  extracts  are  from  the 
prefatory  Discourse  concerning  Congregational  Chur- 
ches.— "  We  think  indeed,  (says  Mather,)  that  there  are 
some  circumstances,  relating  to  the  worship  of  God  and 
the  government  in  these  churches,  which,  agreeahle  to 
what  is  practised  in  other  societies,  may  be  regulated  by 
NATURAL  LIGHT  and  CHRISTIAN  PRUDENCE,  according  to  the 
general  rules  oT  God's  word,  which  ought  forever  to  have 
a  particular  regard  paid  unto  them." — And  again  in  a 
subsequent  part  of  the  same  Discourse,  "I  have  observed 
already  concerning  some  circumstances  in  the  worship  of 
God  and  the  government  of  particular  churches,  that  nat- 
ural light  and  christian  prudence,  according  to  the  gene- 
ral rules  of  God's  word,  may  regulate  them.  And,  there- 
fore, it  seems  to  arise  from  a  captious  and  quarrelsome 
humor,  when  any  cry  out  upon  us,  Where  are  your  pos- 
itive commands,  produce  your  express  institution  for  this 
practice  and  the  other  custom  in  your  churches,  for  in 
such  things  the  light  of  nature  is  sufficient  to  direct 
and  guide  us."* 

In  sentiments  of  this  kind,  Congregationalists  agree 
with  many  distinguished  and  worthy  writers  of  other  de- 
nominations of  Christians.     Says  Richard  Hooker,  the 

*  The  work  of  Mr.  Mather,  (son  of  Cotton  Mather,)  was  prin- 
ted in  1738.  It  exhibits  a  great  acquaintance  with  the  subject  of 
Congregationalism,  and  we  shall  have  frequent  occasion  to  refer 
loit.  In  the  work  of  Mr.  John  Wise,  pastor  of  a  Church  in  Ips- 
Avich,  printed  in  1772,  we  have  a  confirmation  of  the  statements 
of  this  section  in  the  very  title  page,  which  reads  thus  ;  A  Vindi- 
cation of  the  Government  of  New  England  Churches,  drawn  from 
Antiquity,  the  Light  of  nature,  Holy  Scripture,  and  from  the 
Dignity  divine  Providence  has  put  upon  it,  &c.  See  Wise's  "Work, 
Chapters  I.  and  II.  of  his  Second  Demonstration. 


ORIGIN  OP  CHURCHES.  17 

learned  author  of  Ecclesiastical  Polity,  (Book  I.  sect.  8,) 
"  The  general  and  perpetual  voice  of  men,  [that  is,  the 
general  and  prevailing  sentiment  of  mankind,]  is  as  the 
sentence  of  God  himself;  for  that,  which  all  men  have  at 
times  learned,  nature  herself  must  needs  have  taught, 
and  God  being  the  author  of  nature,  her  voice  is  but  his 
instrument.  By  her,  from  Him,  we  receive  whatsoever 
in  such  sort  we  learn.  Infinite  duties  there  are,  the  good- 
ness whereof  is  by  this  rule  sufficiently  manifested,  al- 
though we  had  no  other  warrant  besides  to  approve  them." 

But  there  is  still  higher  authority,  that  of  the  Apostle 
Paul,  who  evidently  defends  the  doctrine  of  natural  judg- 
ments of  right  and  wrong  in  that  remarkable  passage, 
(Rom.  chap.  ii.  14, 15,)  "  For  ivhen  the  Gentiles,  who  have 
not  the  law,  do  by  nature  the  things  contained  in  the  law, 
these,  having  not  the  law,  are  a  law  unto  themselves,  which 
shell)  the  work  of  the  law  written  in  their  hearts,  their  con- 
science also  hearing  witness,  and  their  thoughts  the  mean- 
while accusing,  or  else  exciising  one  another.'''' 

And  in  addition  to  this  passage,  we  find  the  Apostle 
frequently  referring  to  the  light  of  nature  in  proof  of  what 
he  himself  delivers,  as  in  the  9th  chapter  of  1st  Corinthians, 
where  he  refers,  in  support  of  the  doctrine,  that  the  labors 
of  the  minister  ought  to  be  compensated,  to  the  common 
judgments  and  practice  of  mankind ;  to  the  shepherd, 
whom  all  men  consider  entitled  to  a  share  in  the  milk  of 
the  flock,  and  to  the  vine  dresser,  who  rightly  participates 
in  the  fruits  of  the  vineyard.  There  is  also  a  similar 
course  of  reasoning  on  the  subjects  introduced  at  chap. 
XI.  3 — 16,  and  chap.  xiv.  33 — 40  ;  that  is  to  say,  an  ap- 
peal is  evidently  made  to  the  common  sentiments  of  man- 
kind as  correct  interpreters,  to  some  extent,  of  what  is  de- 
cent, orderly,  and  proper. 

2* 


.18  ORIGIN  OF  CHURCHES. 

^.4.    Of  an  objection  sometimes  made. 

It  should  be  remarked,  however,  that  objections  have, 
from  time  to  time,  been  made  to  these  views.  Of  these, 
the  one  most  insisted  on,  and  the  only  one  perhaps  neces- 
sary to  be  specified  here,  is  involved  in  the  following  pas- 
sage of  Scripture"; 

Kom.  xiv.  23,  "And  he  that  doubteth,  is  damned  if  he 
eat,  because  he  eateth  not  of  faith,  for  ivhatsoever  is  not 
of  faith  is  5m."  The  objection,  founded  on  this  passage, 
is  particularly  mentioned  in  the  work  of  Richard  Hooker 
above  named,  (Book  II.  sect.  4  ;)  and  in  such  a  way  as  to 
lead  us  to  suppose,  that  it  Avas  much  insisted  on  in  his 
time  by  certain  Dissenters  from  the  Church  of  England, 
and  probably  by  some  Congregationalists. — The  argument 
seems  to  be  this  ;  Whatsoever  is  not  of  faith  is  sin ;  but 
faith,  as  the  term  is  more  commonly  used,  has  reference 
to  the  declarations  of  the  Word  of  God ;  therefore,  what- 
soever is  not  done  according  to  the  express  precepts  of 
the  Scriptures,  is  sin;  and  the  inference,  drawn  from  these 
positions,  was,  that  in  all  matters  of  a  Church  or  ecclesi- 
astical nature,  we  are  not  at  liberty  to  act  without  an  ex- 
press Scripture  warrant. 

But  let  us  now  briefly  consider  the  nature  and  applica- 
bility of  this  objection. — The  principle,  involved  in  the 
passage,  when  taken  in  connection  with  the  related  pas- 
sages and  properly  interpreted,  seems  to  be  this;  that,  in 
doubtful  cases,  if  our  faith  or  belief,  founded  on  the  dec- 
larations of  Scripture,  lead  us  to  a  particular  course  of 
conduct,  we  are  in  duty  bound  to  pursue  that  course,  rath- 
er than  the  opposite  or  a  different  course.  If,  for  instance, 
taking  the  very  case  which  the  Apostle  is  particularly  re- 
marking upon,  a  person  deems  it  a  scriptural  injunction 
to  refrain  from  the  eating  of  meats  under  certain  circum- 
stances, it  is  incumbent  on  him  so  to  do,  although  his 


ORIGIN  OF  CHURCHES.  19 

views  of  the  meaning  of  the  Scriptures  may  be  erroneous. 
On  the  other  hand,  if  a  person  seriously  considers  the 
Scriptures  as  authorizing  him  to  eat  meats,  he  is  at  liber- 
ty to  eat ;  the  conduct  of  the  individuals  in  either  case 
being  regulated  by  their  faith  or  belief.  This  is  the  doc- 
trine in  the  case  particularly  had  in  view  by  the  Apostle  ; 
and  we  may  suppose  also  in  certain  other  cases  of  an  an- 
alogous nature.  And  accordingly  supposing  ourselves  to 
be  at  liberty  to  extend  the  principle  to  the  subject  under 
consideration,  the  result  will  be,  if  a  person  believe,  or  be 
persuaded,  that  certain  obligatory  principles  and  practices 
relative  to  Church  Government,  be  declared  in  the  Scrip- 
tures, it  is  his  duty  to  adopt  and  follow  them,  although 
others  may  have  different  views  of  the  Scriptural  declar- 
ations. The  statement,  therefore,  that  whatever  is  not 
OF  FAITH,  IS  SIN,  does  not  necessarily  imply,  that  we  can 
do  nothing  but  what  is  expressly  laid  dov/n  in  the  Scrip- 
tures. It  merely  expresses  this;  That  whatever  we  con- 
ceive to  be  laid  down  in  the  Scriptures,  according  to  our 
careful  and  conscientious  interpretation  of  them,  ought  to 
be  binding  upon  us.  But  we  are  still  left  at  liberty  in 
those  cases,  which  we  do  not  consider  to  be  decided  upon 
by  the  Scriptures,  to  govern  ourselves  by  the  best  dictates 
of  our  unassisted  judgment  or  reason ;  and  also  where 
the  Scriptures  are  very  express,  we  may  rightfully  aim 
to  confirm  and  illustrate  its  precepts  by  an  appeal  to  the 
natural  understanding ;  making  it  a  serious  study,  as  it 
is  an  interesting  and  important  one,  to  examine  into  the 
nature  of  man  as  a  religious  and  social  being,  and  thence 
deducing  rules  of  duty  and  of  government.^ 

*Altliough  we  have  thus  laid  it  down,  as  an  established  princi- 
ple of  Congregationalists,  that  we  may  consult  the  light  of  nature 
in  some  cases  even  in  ecclesiastical  matters,  still  it  should  be  no- 
ted, that  various  remarks  are  to  be  found  in  the  documents,  rel- 


20  '  ORIGIN  OF  CHURCHES. 

^.5.     Of  man  as  a  religious  being. 

The  alleged  views,  relative  to  the  authority  of  the  dic- 
tates of  the  light  of  nature  on  ecclesiastical  subjects,  would 
be  less  creditable  perhaps  to  the  worthy  fathers  of  the 
Congregational  system,  if  man  were  not,  in  a  certain  sense, 
a  religious  being  ;  that  is  to  say,  endowed  with  capacities 
for  the  worship  and  service  of  the  Deity,  and  placed  in  a 
situation,  rendering  such  service  and  worship  a  duty. 
The  history  of  the  world,  and  the  sentiments  of  the  most 
esteemed  writers  in  all  ages  of  mankind,  show,  that  he  is 
such.  Heathen  nations,  who  have  never  been  favored 
with  the  Old  Testament  and  with  Christian  instructions, 
have,  nevertheless,  evinced,  by  their  worship  of  the  heav- 
enly luminaries,  and  of  woods,  fountains,  and  animals, 


ative  to  our  Church  polity,  which  taken  by  themselves,  would  not 
seem  to  sustain  this  view.  The  Cambridge  Platform  itself  is  ex- 
ceedingly strict,  in  binding  the  Churches  to  a  consultation  of  the 
Divine  Word  and  in  limiting  mere  human  discretion.  But  the 
doctrine  above  laid  down,  is  not  founded  on  an  insulated  passage 
merely,  which  perhaps  some  other  insulated  passage  might  per- 
plex and  render  doubtful ;  on  the  contrary  it  is  gathered  from  the 
whole  history  of  the  Congregational  fraternity,  and  is  given  as 
the  sense  of  the  Churches  in  general,  although  different  notions 
may  have  prevailed  in  the  minds  of  some  individuals,  and  even 
have  enjoyed  a  temporary  ascendancy  at  some  particular  periods. 
In  a  few  words  the  doctrine  is  this ;  that  in  many  things  of  an 
ecclesiastical  nature,  especially  such  as  are  of  leading  concern- 
ment, we  are  encouraged  to  look  to  the  Scriptures  for  express  di- 
rections, but  in  some  other  cases,  where  God  has  not  seen  fit  to 
give  such  express  directions,  he  has  left  us  to  the  guidance  of  our 
natural  judgments.  This  is  believed  to  be  truly  and  emphatically 
the  sentiment  of  the  Churches  at  the  present  day. — See,  m  addi- 
tion to  Mather  already  quoted,  the  work  of  an  earlier  and  very 
able  writer,  Dr.  John  Owen,  entitled.  An  Enquiry  into  the  Origin- 
al, Nature,  Institution,  Power,  Order,  and  Communion  of  Evan- 
gelical Churches,  Chap.  i.  Sec.  6,  Chap.  ii.  Sec.  1. 


ORIGIN  OF  CHURCHES.  21 

that  man,  although  he  may  have  erred  as  to  the  proper 
ohject  of  worship,  still  was  designed  to  worship  some- 
thing ;  that  worship,  that  the  reverence  of  some  higher 
existence,  that  religion  is  essential  to  his  nature.  Many- 
uninspired  writers  of  great  note  in  civilized  and  Chris- 
tian lands,  as  Des  Cartes  and  Locke,*  looking  at  the  ques- 
tion independently  of  the  Scriptures,  have  agreed  in 
considering  the  idea  of  God,  either  as  innate  in  the  hu- 
man mind  and  connatural  with  it,  or  as  certainly  and 
clearly  discoverable  by  the  legitimate  exercise  of  its  pow- 
ers. The  very  first  lines  of  the  Congregational  Confes- 
sion OF  Faith  of  1680,  fully  authorized  no  doubt  in  the 
opinion  of  the  writers  by  the  Scriptures  themselves,  ex- 
pressly declare,  that  "the  light  of  nature,  and  the  works  of 
creation  and  providence  do  so  far  manifest  the  goodness, 
wisdom,  and  power  of  God,  as  to  leave  men  inexcusable." 
And  this  is  warranted  by  the  Bible.  ''The  invisible 
things  of  Him,'"  says  the  Apostle,  Rom.  i.  20,  '■'from 
the  creation  of  the  world  are  clearly  seen,  being  under- 
stood by  the  things  that  are  made,  even  his  eternal  power 
and  godhead;  so  that  they  are  without  excuse.'' 

Now  if  it  be  true,  that  man  is  naturally,  in  a  certain  sense, 
a  religious  being,  and  that  such  is  his  character  as  made 
known  to  us  by  the  light  of  nature  independently  of  the 
Scriptures,  then  the  same  natural  reason  or  natural  light 
would  lead  us  to  expect,  that  he  would  put  forth  all  the 
acts  befitting,  and  corresponding  to,  such  a  character. 
And  accordingly  we  see  him  attempting,  under  the  influ- 
ence of  his  primitive  instincts,  to  fulfil  the  sacred  ofiices  of 
worship  in  the  solitary  place,  such  as  may  suit  his  con- 
venience  or  the  present  temper  of  his  mind ;  perhaps  in 


*Des  Cartes'  Principia,  Pt.  I.  <^<^.  13,  14  ;  Locke's  Essay,  Bk.  I, 
Ch.  iv.  Bk.  II.  Chap  xxiii. 


22 


ORIGIN  OF  CHURCHES. 


the  desert,  perhaps  in  the  hidden  cavern,  or  in  the  retire- 
ment and  shades  of  the  forest.  But  it  was  a  saying  of 
one  of  the  wise  Ancients  ;  "Man  is  not  born  for  him- 
self alone." 

§.  6.     Of  man  as  a  social  being. 

And  hence  we  are  to  consider  man,  not  only  as  a  reli- 
gious, but  as  a  social  being.  Man  is  not  created  in  sol- 
itude, but  in  society.  When  he  first  opens  his  eyes  on 
the  wonderful  things  of  the  world,  he  beholds  those,  who 
bear  the  same  image  with  himself.  From  the  beginning 
he  is  borne  in  the  arms  ;  is  cradled  on  the  bosom  ;  and 
hears  the  sweet  accents  of  his  fellow  creatures.  As  he 
grows  up  from  the  period  of  infancy,  he  clearly  discovers 
the  social  propensity  of  his  nature.  When  children  are 
old  enough  to  go  out  into  the  woods,  to  range  the  pas- 
tures, and  to  plunge  into  the  waters,  we  find  them  happy 
and  rejoicing,  when  together,  but  in  general,  discontented 
and  sullen  when  alone.  And  when  again  we  behold 
men  in  the  maturity  of  life,  gathering  themselves  in 
cities  ;  when  as  in  some  periods  of  history,  we  see  them 
leaving  in  vast  hordes  their  native  land,  seeking  out  more 
auspicious  settlements ;  when  we  witness  them  congre- 
gated in  great  empires  and  acting  for  the  most  part  in 
vast  united  bodies  both  in  peace  and  in  war,  is  there  any 
longer  room  to  doubt,  that  men  are  made  for  society,  that 
the  love  of  society  is  natural  to  them,  that  it  is  an  ulti- 
mate propensity  of  their  constitution  ? 

^.7.     Of  social  religious  worship  as  deduced  from  the  light 
of  nature. 

Now  if  man  be  a  social  being,  this  law  of  sociability 
will  show  itself  in  religious  feeling  and  action,  as  Avell  as 
in  multitudes  of  other  things.  If  men,  obeying  the  ten- 
dencies of  their  nature,  meet  together  in  legislative  halls 
for  civil  and  political  deliberations,  is  it  not  equally  agree- 


ORIGIN  OF  CHURCHES.  23 

able  to  their  nature  and  to  common  sense  and  reason,  that 
they  should  assemble,  in  like  manner,  in  as  deep  and  so- 
licitous consideration  on  their  religious  concerns  ?  If 
there  be  in  men  certain  principles,  Avhich  ensure  the  un- 
ion of  their  persons  and  the  concentration  of  their  efforts 
in  the  pursuit  of  wealth,  power,  and  empire,  then  certain- 
ly the  most  unfavorable  views  of  human  nature  will  not 
deny,  that  there  are  in  men  principles,  which  will  induce 
them,  in  some  degree  at  least,  to  bring  together  their  pur- 
poses and  feelings  in  the  worship  of  the  Most  High.  If 
man  be  naturally  in  some  sense  a  religious  being,  look- 
ing upward  to  some  Supreme  Intelligence  to  support  his 
weakness  and  to  guide  his  ignorance ;  and  if  he  be  also 
a  social  being,  then  sociability  and  religious  feeling  must 
come  together ;  and  while  we  are  permitted  to  worship, 
under  the  solitary  tree  of  the  forest  or  alone  beneath  the 
open  canopy  of  heaven  or  wherever  we  may  choose,  we 
shall  also  worship  with  our  neighbor,  calling  together  our 
kindred,  assembling  in  one  conjoined  and  beautiful  act  of 
homage  those  of  different  ages  and  sexes,  the  cheerful  sim- 
plicity of  youth,  and  the  severe  wisdom  of  age. 

"  Without  the  worship  of  God  in  societies,"  says  the 
venerable  Owen,"  there  would  be  an  absolute  failure  of 
one  principal  end  of  the  creation  of  man  ;  nor  would  any 
glory  arise  unto  God  from  the  constitution  of  his  nature, 
so  fitted  for  society,  as  that  it  cannot  act  its  own  powers 
without  it."  Owen's  Enquiry  into  the  Original^  &c.  of 
Churches,  chap.  i.  sect.  6. — Congregationalists,  therefore, 
regard  it  as  a  dictate  of  our  nature,  of  our  intellectual  and 
moral  constitution,  and  as  such  fully  discovered  by  the 
feelings  and  practice  of  the  great  body  of  mankind  in  all 
ages,  that  it  is  suitable  and  incumbent  on  men  to  perform 
at  times  acts  of  worship  in  company.  And  accordingly 
it  follows,  that  we  may  in  part  look  for  the  foundation  of 


24 


ORIGIN  OF  CHURCHES. 


Churches  or  of  a  church  state  in  the  dictates  of  human 
reason,  or  what  may  be  otherwise  called  the  light  of  na- 
ture, since  social  worship  is  allowedly  an  important  con- 
dition and  object  of  such  a  state. 

^.  8.     Of  the  need  of  Revelation. 

Although  in  the  language  of  the  worthy  writer  referred 
to  in  the  last  section,^  "  The  power  and  necessity  of  act- 
ing together  is  given  unto  our  nature  for  this  end  princi- 
pally, that  we  may  thus  glorify  God  in  and  by  the  wor- 
ship, which  he  requires  of  us;"  a  statement,  which  im- 
plies, that  without  such  conjoined  and  associated  worship, 
we  should  act  against  the  highest  end  of  that  nature ; 
still  we  are  to  consider  it  a  great  happiness,  that  God  has 
not  left  us  to  the  light  of  reason  alone.  One  part  of  a 
church  state  is  associated  worship,and  so  far  reason  may 
be  our  guide,  for  nothing  is  more  reasonable  than  such 
worship ;  aud  in  the  course  of  these  inquiries,  we  shall 
find  it  satisfactory,  in  other  respects  also,  to  rest  upon  its 


*  The  very  learned  and  pious  Dr.  Owen,  justly  reckoned  one  of 
the  guides  and  fathers  of  the  Congregational  churches,  was  born 
in  1616,  at  Haddam,  in  Oxfordshire,  England.  He  was  educated 
at  Queen's  College,  Oxford,  which  he  left  in  1637.  In  1643,  he 
went  to  Coggeshall  and  gathered  a  church  on  Congregational,  or 
what  were  then  commonly  called,  Independent  principles  ;  his  ad- 
herence to  which  he  had  previously  made  known.  He  once  expect- 
ed to  remove  to  this  country,  and  settle  in  New  England,  but  was 
prevented  for  some  cause.  He  was  abundant  in  labors  and  of  ardent 
piety.  He  wrote  many  books  ;  one  in  particular,  having  relation 
to  the  subject  of  this  work,  entitled,  An  Enquiry  into  the  Original, 
J^ature,  Institution,  Power,  Order,  and  Communion  of  Evangelical 
Churches.— This  work  was  not  published  until  after  the  author's 
death,  which  took  place  at  London,  1683. — There  is  also  an  anony- 
mous work,  fi-rst  printed  in  1667,  and  attributed  to  Dr.  Owen,  enti- 
tled. A  Brief  Instruction  in  the  Worship  of  God  and  Discipline  of  the 
Churches  of  the  JVew  Testainent,  ^c. 


ORIGIN  OF  CHURCHES.  25^ 

intimations ;  but  it  is  freely  conceded,  that  human  reason, 
however  clearly  it  might  have  indicated  the  propriety  of 
an  association  of  worshippers,  could  never  of  itself  have 
laid  the  foundations  of  a  Christian  church. 

The  light  of  nature  alone  never  could  have  disclosed 
the  aggravation  and  the  extent  of  sin ;  the  light  of  nature 
never  could  have  fully  and  satisfactorily  declared  the 
dreadful  danger,  attendant  upon  all  sin  unrepented  of: 
from  this  source  alone  we  could  never  have  become  ac- 
quainted with  the  divine  character  and  mission  of  Jesus 
Christ,  and  with  the  symbolical  sacraments  of  the  Supper 
and  of  Baptism.  Even  the  church  of  the  Old  Testament 
was  visited  with  hopes,  and  was  charged  with  duties,  and 
was  subjected  to  arrangements,  which  implied  the  control- 
ling interposition  of  a  Divine  Revelation  ;  and  much  more 
then  the  church  of  the  New  Testament,  "  For  God,  who 
at  sundry  times  and  in  divers  manners  spake  in  time  past 
unto  the  fathers  by  the  prophets,  hath  in  these  last  days 
spoken  unto  us  by  his  Son."  On  the  subject  of  the  Evan- 
gelical church  state,  therefore,  as  well  as  on  others  of  a 
more  personal  nature,  although  we  are  not  required  to  re- 
nounce our  reason,  we  are  seriously  required  to  resort  to 
it,  as  those,  "  who  have  the  sure  word  of  prophecy,  to  which 
they  do  well  to  take  heed  as  unto  a  light,  shining  in  a 
dark  place." 

^.  9.  Authority  and  directions  for  a  Church  state  in  the  New 
Testament. 

Guided  thenby  the  sure  instructions  of  the  Holy  "Word, 
let  us  attempt  to  examine  the  New  Testament,  and  to 
consider  what  has  resulted  from  the  coming  of  Christ  in 
reference  to  the  subject  before  us.  And  in  entering  into 
this  inquiry,  it  must  be  considered  exceedingly  obvious, 
that  the  Saviour's  Advent  has  laid  mankind  under  new 
obligations;  and  especially  so,  those,  who  have  received 
Christ  in  the  character  of  Redeemer,  and  have  reason  to 


26  ORIGIN  OF  CHURCHES. 

regard  themselves  as  his  followers,  for  they  are  under 
Christ  in  a  peculiar  sense,  and  are  not  at  liberty  to  con- 
sider themselves  their  own.     "None  of  us  liveth,  (saith 
the  Apostle,  Rom.  xiv.  7,  9,)  to  himself,  and  no  man  di- 
eth  to  himself.  For  whether  we  live,  we  live  unto  the  Lord, 
and  whether  we  die,  we  die  unto  the  Lord ;  whether  we 
live,  therefore,  or  die,  we  are  the  Lord's.     For  to  this  end 
Christ  both  died,  and  rose,  and  revived,  that  he  might  be 
Lord  both  of  the  dead  and  the  living." — Christ  then  being 
acknowledged  in  general  to  be  the  ruler  of  his  people,  we 
are  to  inquire  more  particularly  both  as  to  what  rights  he 
possesses,  and  as  to  what  duties  he  has  enj  oined.     And  ( 1 ) 
he  has  the  right  to  direct  his  people  and  to  require   their 
obedience,  derived  to  a  certain  extent  from,  and  as  a  con- 
sequent on  the  blessings  he  has  confeiTed. — Christ  is 
spoken  of,  (John  i.  9.)  in  reference  to  the  instructions,  of 
which  he  is  the  author,  as  the  "  true  light,  which  lighteth 
every  man,  that  cometh  into   the  world."     The  Apostle 
Paul,  in  allusion  to  their  redemption  from  sin,  repeatedly 
says  of  Christians,  they  are  "  bought  with  a  price  ;"  and 
also  in  another  form  of  expression,  but  of  similar  import, 
he    speaks    of  them,    as    "purchased  by   the   blood   of 
Christ." — But  it  cannot  be  considered  necessary  to  dwell 
at  any  length  here  on  the  blessings,  of  which  Christ  is  the 
source  to  his  beloved  people.     They  are  very  clearly  and 
amply  disclosed  in  the  annals  of  his  holy  and  perfect  life ; 
in  the  story  of  his  incarnation,  of  his  toils  and  sufferings, 
of  his  agony  in  the  garden  and  on  the  cross,  of  his  ascen- 
sion and  his  intercessions  in  the  presence  of  the   Most 
High. 

And  on  the  general  principle  that  the  bestowment  of 
benefits  creates  and  authorizes  in  the  bestower  a  pecu- 
liar interest  in  the  recipient,  it  is  an  obvious  inference, 
that  Christ,  who  has  done  so  much  for  his  people,  has  ac- 
quired rights  in  the  direction  and  government  of  them, 
founded  on  his  unexampled  love. 


ORIGIN  OF  CHURCHES.  ^ 

(2)  But  on  looking  a  little  further  into  the  New  Testa- 
ment Scriptures,  we  cannot  fail  to  discover,  that  express 
and  ample  powers  are  conferred  on  the  Saviour  in  these 
respects  ;  that  they  are  not  merely  constructive,  but  di- 
rect.— Of  old,  God  said  unto  the  Saviour,  more  than  he 
said  at  any  time  to  the  angels,  "  Sit  on  my  right  hand, 
until  I  make  thine  enemies  thy  footstool."  God  appoin- 
ted him  "  heir  of  all  things,  by  whom  also  he  made  the 
worlds."  And  again,  God  hath  "given  him  power  over 
all  flesh,  that  he  should  give  eternal  life  to  as  many,  as 
God  hath  given  him."  "Giving  thanks,"  says  the  Apos- 
tle, "  unto  the  Father,  who  hath  delivered  us  from  the 
power  of  darkness,  and  hath  translated  us  into  the  king- 
dom of  his  dear  son  ;"  "  Who  hath  put  all  things  under 
his  feet,  and  gave  him  to  be  head  over  all  things  to  the 
Church."*  So  that  Christ,  by  the  ordination  of  God,  is 
the  giver  of  everlasting  life,  the  king  of  saints,  the  head 
over  all  to  the  Church  or  for  the  good  of  the  Church,  and 
the  heir  of  all  things  ;  and  being  such,  he  evidently  pos- 
sesses authority,  in  virtue  of  this  divine  ordination,  to 
constitute  a  Church  state,  with  such  ends  and  according 
to  such  order,  as  shall  seem  suitable.  He  is  not  only  the 
redeemer,  but  the  ruler  of  his  people  ;  not  only  the  son, 
but  the  heir,  not  only  the  purchaser,  but  the  bestower  of 
everlasting  life,  having,  in  the  language  of  the  Apostle  to 
the  Colossians,  "  in  all  things  the  pre-eminence  ;"  and 
therefore,  it  is  right  and  becoming,  that  all  his  followers 
should  look  to  him  with  humility  as  their  law-giver; 
knowing  that  the  Shepherd,  who  has  shown  such  infinite 
kindness  to  his  flock,  will  order  nothing  but  in  great  wis- 
dom and  mercy. 

And  accordingly  Christ,  in  the  exercise  of  the  power 
vested  in  him,  hath,  either  directly  of  himself,  or  indi- 
rectly by  the  teachings  of  the  Apostles,  left  instructions 

*  Heb.  i.  2,  13,  John  xvii.  2,  Coloss.  i.  \2,  13.  Eph.  i.  22. 


28  ORIGIN  OF  CHURCHES. 

to  these  ends,  that  God  is  to  be  worshipped,  which  we 
learn  also  from  the  light  of  nature  and  from  the  Old  Tes- 
tament Scriptures;  that  it  is  incumbent  on  men  to  worship 
him  in  company,  not  forsaking"  the  assembling  of  them- 
selves together,  which  is  also  agreeable  to  the  light  of  na- 
ture and  likewise  to  the  instructions  of  the  Old  Testament; 
that  it  is  the  duty  of  men  to  be  baptized,  a  symbol  of  the 
needed  purification  of  the  heart ;  that  it  is  their  duty  to 
partake  of  bread  and  wine  in  remembrance  of  his  crucifix- 
ion and  atonement ;  that  they  are  to  renounce  the  selfish 
pursuit  of  the  things  of  the  world  and  to  live  together  as 
brethren,  in  the  exercise  of  mutual  sympathy,  love,  and 
kindness.  And  thus  he  has  in  great  mercy  laid  down 
the  distinctive,  the  holy,  and  excellent  principles  of  a 
church  state,  essentially  differing  from  what  could  have 
been  suggested  by  the  mere  light  of  nature  ;  differing  in 
certain  obvious  respects  from  that  imperfect  antediluvian 
church  state,  which  seems  to  have  bound  together  in  cer- 
tain peculiarities  of  belief,  hope,  and  practice,  those  who 
"  called  themselves  by  the  name  of  the  Lord ;"  differing 
also  in  a  very  marked  manner  from  the  ancient  Jewish 
Church  ;  a  church  state,  which  has  already  been  recog- 
nized in  all  parts  of  the  world,  and  shall  continue,  as  long 
as  time  lasts,  a  source  of  great  consolation  and  blessed- 
ness. And  it  must,  therefore,  be  considered  the  duty  of 
all  Christians,  founded  on  reason  and  on  the  explicit  in- 
junctions of  their  exalted  and  blessed  Redeemer,  to  asso- 
ciate together  for  worship,  for  the  maintenance  of  the  or- 
dinances of  Baptism  and  the  Eucharist,  and  for  the  en- 
joyment of  mutual  instruction  and  prayer,  and  such  other 
religious  and  brotherly  offices,  as  are  indicated  in  the 
word  of  God. 

§.  10.     Of  the  general  internal  constitution  of  a  church. 

But  it  remains  to  be  inquired  further,  How  this  eccle- 


ORIGIN  OF  CHURCHES.  29 

siastical  union  of  his  followers,  which  the  Redeemer  was 
authorized  to  appoint  and  require,  is  to  be  sustained  and 
perpetuated  ?  And  it  might  be  answered  in  general  terms, 
that  it  is  to  be  done  by  the  prese7ice  a7id  love  of  Christ  op* 
crating  in  the  hearts  of  his  people,  for  he  hath  said  of  his 
disciples,  "  Lo  I  am  with  you  always,  even  to  the  end  of 
the  world,"  Matt.  28 :  20.  But  then  it  ought  to  be  re- 
membered, that  the  operative  principle  of  the  love  of  Christ, 
like  the  mysterious  agency  of  God  the  Father,  acts  by 
means,  and  in  concert  with  the  established  principles  of 
our  nature.  Look  then,  for  a  further  illustration  of  the 
general  nature  of  the  Christian  Church,  at  that  instructive 
declaration  of  the  Apostle,  (Eph.  2 :  19 — 22,)  whom  we 
are  bound  to  consider  as  speaking  the  mind  of  Christ ; 
Noiv  therefore  ye  are  no  more  strangers,  hut  fellow  citi- 
'zens  loith  the  saints  and  of  the  household  of  God,  and  are 
built  upon  the  foundation  of  the  Apostles  and  Prophets, 
Jesus  Christ  himself  being  the  chief  corner  stone  ;  in  ivhom 
all  the  building,  fitly  framed  together,  groiueth  unto  an 
holy  temple  in  the  Lord,  in  whom  ye  also  are  builded  to* 
gether  for  an  habitation  of  God  through  the  Spirit.'^ 
In  this  passage,  w^e  have  obviously  these  general  views  ; 

(1)  Christ  himself  is  the  head  of  the  Church  ;  the  begin- 
ning, the  foundation,  the  chief  corner-stone,  without  whom 
it  does  not  and  cannot  exist.  And  this  agrees  with  what 
has  been  shown  more  at  length  in  the  preceding  section. — 

(2)  It  is  further  very  clearly  implied  in  this  passage  that 
there  is  an  analogy  between  the  Church  as  remodelled 
and  completed  in  the  New  Testament,  and  households 
and  cities  ;  a  truth,  which  lets  us  at  once  into  its  internal 
constitution.  For  the  light  of  nature  teaches  us,  as  all 
will  allow,  that,  in  households  or  families,  there  must  be 
imperative  regulations  or  laws ;  and  that  there  must  be  both 
government  and  subordination.     It  is  the  same  in  cities  ; 

there  must  be  a  magistracy,  laws,  and  obedience  ;  it  being 

3# 


30  ORIGIN  OF  CHURCHES. 

impossible,  that  cities,  or  other  civil  communities,  or  cor- 
porations of  any  kind,  should  exist  without  them. 

Hence  the  constitution  of  a  Christian  Church  implies 
not  only  the  association  together  of  inviduals  for  express 
purposesjbut  also  that  Christ's  house,which  is  only  another 
name  for  such  ecclesiastical  or  church  association,  has  its 
principles  of  government  and  action,  its  laws  and  officers, 
not  less  than  families  and  civil  communities.  Christ  is 
the  founder  and  lawgiver ;  and  in  the  exercise  of  his  char- 
acter as  such,  he  requires  of  the  members  of  his  household, 
the  citizens  of  his  New  Jerusalem,  the  recognition  and  ob- 
servance of  such  laws,  as  are  suitable  and  necessary ;  wheth- 
er we  gather  them  from  the  light  of  nature,  from  the  cove- 
nants and  church  state  of  the  Old  Testament,  from  the  ex- 
ample and  the  epistles  of  the  Apostles,  or  from  his  own 
holy  example  and  instructions. — And  here  comes  the  an- 
swer to  the  question  at  the  head  of  the  section,  viz.  That 
the  Church  under  Christ  is  to  be  sustained  and  perpetu- 
ated by  its  covenants,  principles,  and  laws  ;  by  the  due  ap- 
pointment of  officers,  and  the  subordination  of  members, 
and  the  conscientious  discharge  of  duties  in  all  stations  ; 
in  a  word,  by  enabling  the  holy  principle  of  evangelical  life 
to  grow  up,  and  flourish,  and  multiply  through  the  medium 
of  an  authorized  and  appropriate  organization. 

^.  11.     Of  the  characteristics  of  a  true  Church. 

In  view  of  what  has  been  said,  it  will  perhaps  not  be  diffi- 
cult to  indicate  some,  (not  professing  to  go  into  a  minute 
examination  of  the  subject,)  of  the  general  characteristics 
of  a  true  Church  state  ;  such  as  naturally  and  necessarily 
flow  out  from  its  very  nature,  from  its  origin,  its  design, 
and  tendencies ;  and  are  not  dependant  on  the  name  that 
is  borne,  nor  necessarily  involved  in  the  minor,  and  non- 
essential arrangements  of  outward  organization. — (1)  It 
must,  in  the  first  place,  be  deemed  an  admitted  and  fixed 


ORIGIN  OF  CHURCHES.  31 

principle  with  all  persons,  that  every  true  church  adopts 
the  doctrines  of  the  Word  of  God.  The  church,  as  we 
have  had  ample  occasion  to  see,  is  founded  on  Christ  as 
its  head  and  chief  corner  stone  ;  but  Christ  assures  us,  he 
came  not  to  destroy  the  Law  and  the  Prophets,  but  to  fulfil. 
The  Word  of  God,  therefore,  (not  a  part,  but  the  whole,) 
the  Law,  the  Prophets,  and  the  Apostles  must  furnish  its 
Creed ;  Christ  himself,  as  in  matters  of  mere  form  and 
discipline,  being  the  foundation.  It  is  said  at  the  close 
of  the  Apocalypse,  if  any  man  shall  take  away  from  the 
words  of  the  book  of  this  Prophecy,  God  shall  take  away 
his  part  out  of  the  Book  of  Life,  and  out  of  the  holy  city. 
And  the  spirit  of  this  denunciation  undoubtedly  embraces 
associations,  as  well  as  individuals  ;  leaving-  no  man  and 
no  body  of  men  at  liberty  to  take  from,  annul,  or  alter,  ei- 
ther directly  or  indirectly,  the  doctrines  of  the  Divine  Word. 

(2)  A  second  mark  of  a  true  Church,  is  the  mainte- 
nance of  discipline,  and  of  religious  instruction.  In  res- 
pect to  the  article  of  discipline,  it  must  be  sufficiently  obvi- 
ous, that  no  Church  can  be  regarded  as  a  true  Church, 
unless  it  sets,  itself  strictly  and  eflfectually  against  all  per- 
sons outwardly  vicious,  such  as  drunkards,  swearers,  blas- 
phemers and  sabbath  breakers,  and  also  against  all  others 
who  are  not  found  to  sustain  such  a  character,  as  may  just- 
ly be  expected  of  a  professed  follower  of  Christ.  "  Ye  are 
a  chosen  generation  (says  the  Apostle  Peter  1.  Ep.  2:  9) 
a  royal  priesthood,  an  holy  nation,  a  peculiar  people." 

And  also  the  neglect  of  the  suitable  and  appointed  means 
of  religious  instruction  will  not  less  imply  forfeiture  of 
the  character  of  a  true  Christian  Church.  This  position 
is  equally  obvious  with  what  has  been  stated  in  respect  to 
matters  of  discipline ;  inasmuch  as  all  allow  one  great  ob- 
ject of  the  union  of  believers  in  a  church  state  to  be  mu- 
tual support  and  edification.  "Wherefore  comfort  your- 
selves together,  and  edify  one  another  even  as  also  ye  do;" 


82  ORIGIN  or  CHURCHES. 

Thess.  i.  Ep.  v.  11.  "How  is  it  then,  brethren?  when  ye 
come  together  every  one  of  you  hath  a  psalm,  hath  a  doc- 
trine, hath  a  tongue,  hath  a  revelation,  hath  an  interpreta- 
tion. Let  all  things  be  done  to  edifying;"  Cor.i.  Ep.xiv.  26. 
Let  it  be  noticed,  however,  although  there  be  a  distinc- 
tion between  a  true  and  a  false  Church,  every  commu- 
nion of  Churches,  or  in  other  words,  every  religous  sect 
must  judge  for  itself  as  to  this  thing.  All  religious  com- 
munities have  the  Bible  before  them,  the  code  of  the 
eternal  God  ;  and  they  are  at  liberty,  and  it  is  their  duty 
to  interpret  it  rightly,  and  to  apply  the  results,  at  which 
they  arrive,  to  their  own  state  and  conduct,  and  that  of 
others.  But  the  right  is  reciprocal,  and  all  other  religious 
bodies  possess  it  equally.  The  day,  Avhen  one  religious 
sect  could  bind  its  interpretations  of  scripture  upon  anoth- 
er, however  candidly  made,  except  in  the  way  of  friendly 
advice,  persuasion,  and  admonition,  has  happily  passed 
away. 

^.  12.     Concluding  remarks  on  this  subject. 

We  indulge  the  conviction,  that  we  have  now  arrived 
at  the  true  sources  of  a  Church-state,  especially  of  an 
Evangelical  Church-state,  including  not  only  the  author 
and  objects,  but  the  methods  of  its  perpetuation.  At  least, 
we  think  we  have  not  failed  to  give  the  sentiments  of  Con- 
gregationalists  in  reference  to  this  subject,  as  we  find  them 
written  in  their  ancient  books,  and  as  they  have  been  dis- 
closed to  us  in  various  ways  from  one  generation  to  anoth- 
er. And  we  may  safely  take  it  upon  ourselves  to  say, 
that  the  principles,  at  the  foundation  of  our  ecclesiastical 
structure,  were  carefully  examined  hymen  of  great  expe- 
rience and  prudence,  and  also  of  undoubted  learning,  es- 
peciallyin  the  Scriptures.  The  venerable  wisdom  of  John 
Cotton,  and  the  logical  acuteness  of  Mr.  Hooker  of  Hart- 
ford, stood,  side  by  side,  with  the  learning  and  sagacity  of 


ORIGIN   OP  CHURGHES.  33 

Hobinson  and  Owen  ;  not  to  mention  many  other  celebra- 
ted names,  that  had  a  share  in  framing  its  goodly  propor- 
tions. And  we  may  confidently  aver  of  such  an  edifice, 
erected  with  great  labour,  sanctified  by  prayer,  and  now 
rendered  venerable  by  age,  that  it  is  not  to  be  lightly  es- 
teemed, still  less  wantonly  abandoned.  But  it  becomes 
us,  as  in  the  days  of  Jeremiah,  "  To  stand  in  the  way,  and 
see,  and  ask  for  the  old  paths,  ivhere  is  the  good  way,  and 
walk  therein,  and  ive  shall  find  rest  for  our  souls." 


CHAPTER  SECOND. 


CONGHEGATIONAL    CHURCHES. 

§.  13.     Distinction  between  the  visible  and  invisible  church. 

It  seems  suitable  here,  to  allndf»  very  bripfly  to  the  dis- 
tinction, which  has  sometimes  been  made  between  the 
Visible  and  Invisible  Church.; — (1)  The  word  Church, 
when  qualified  by  the  epithet  invisible,  includes  the  whole 
body  of  the  faithful ;  to  whatever  land  they  belong,  and 
to  whatever  Christian  sect  they  attach  themselves.  Who- 
ever truly  possesses  the  elements  of  Christian  character, 
is  a  member  of  the  Invisible  Church :  and  as  such  pos- 
session is  neither  restricted  by  party  names,  nor  circum- 
scribed by  geographical  boundaries,  it  may  confidently  be 
assumed,  that  the  limits  of  Christ's  unseen  household  are 
known  only  to  God,  the  searcher  of  hearts. 

(2)  The  Visible  church  is  any  number  of  persons,  who 
give  credible  evidence  of  Christian  character,  by  profess- 
edly and  apparently  endeavoring  to  walk  in  the  way  of  the 
divine  commandments,  having  associated  themselves  to- 


34  ORIGIN  OF  CHURCHES. 

gether  according-  to  authorized  church  order,  and  with  the 
objects  in  view,  recognized  in  such  order. — So  that  invis- 
ibility, when  the  term  is  applied  to  the  Church  state,  has 
reference  to  the  existence  of  the  Christian  principle  mere- 
ly ;  while  visibility  relates  to  its  outward  manifestation, 
or  what  is  supposed  to  be  such  manifestation. 

^.  14.  The  Scriptures  have  not  prescribed  to  the  visible  Church 
an  immutable  form. 
The  question.  Whether  the  Scriptures  have  declared  a 
complete  form  of  church  organization,  exact  and  un- 
changeable in  every  particular,  has  in  part  already  been 
anticipated,  in  the  remarks  of  the  first  chapter,  relative 
to  the  light  of  nature.  "To  refuse  the  conduct  of  the  light 
of  nature,"  |*says  St.  Augustine,  in  accordance  with  what 
has  been  shown  to  be  the  sentiment  of  Congregational- 
ists,  "  is  not  folly  alone,  but  is  attended  with  impiety'"^ 
But  if,  together  with  the  general  principles,  every  partic- 
ular of  discipline  and  worship,  (we  say  nothing  here  of 
doctrine,)  were  expressly  and  minutely  given,  the  Avords 

of  Revelation  would  of  course  be  authoritative  and  exclu- 
sive ;  and  the  agency  and  dictates  of  reason  would  be  thrown 
out.  Now  we  grant  without  hesitation,  that  the  Scrip- 
tures are  sufficient  to  guide  us  in  respect  to  everything 
essential ;  and  that  we  ought  humbly  and  thankfully  to  fol- 
low such  directions  as  are  explicitly  laid  down  in  them, 
whatever  the  nature  of  the  subject  they  relate  to.  And  on 
the  other  hand,  it  is  no  less  evident,  that  human  reason 
and  authority  may  interpose  in  those  cases  where  the 
Scriptures  are  silent ;  subject,  however,  to  the  limitation 
of  those  general  and  essential  principles,  which  are  ac- 
knowledged to  be  declnred  in  them.  And  hence  under  the 
conduct  of  the  reason  of  things,  it  is  lawful  for  the  fol- 


*Luminis  naturalis  dictatum  repellere,  non  modo  stultum  est  sed 
et  impium  :  August,  lib.  4.  de  Trin.  1.  cap.  6. 


ORIGIN  OF  CHURCHES.  S5 

lowers  of  Christ  to  introduce  such  regulations  for  the 
due  support  and  order  of  the  church,  as  are  deemed  by 
them  to  be  proper  and  necessary,  but  are  not  already 
expressly  instituted.  And  this  on  the  general  ground, 
that  the  form  of  the  Visible  Church  is  in  some  respects 
not  fixed  and  immutable. 

^.  15.     Of  varieties  of  form  in  the  visible  church  and  of  sects. 

And  hence  it  follows,  as  might  be  expected,  that  well- 
meaning  Christians  often  entertain  differences  of  opin- 
ion, especially  on  matters  of  minor  importance  ;  and 
thus  become  divided  into  different  sects.  Times,  and 
modes,  and  ceremonies  of  worship,  and  certain  process- 
es in  discipline,  may  appear  suitable  to  some,  which  do 
not  equally  suit  the  situation,  habits,  or  views  of  others. 
Although  the  Christian  world  profess  to  be  brethren,  we 
find  them,  from  these  causes,  divided  into  parties,  and 
bearing  different  names,  such  as  Episcopalians,  Luther- 
ans, Methodists,  Moravians,  Presbyterians,  Congrega- 
tionalists,  &c.  pursuing  one  great  object,  it  is  to  be  hop- 
ed, but  in  different  ways. 

None  of  these  various  sects,  so  far  as  is  known,  is  des- 
titute of  an  authorised,  and  settled  Constitution  ;  each 
of  them  embodying  what  it  conceives  to  be  the  sense  of 
Scripture  in  certain  articles  of  faith,  and  adopting  cer- 
tain modes  of  worship  and  discipline,  which  the  individ- 
ual members  are  in  general  not  at  liberty  to  disregard. 
Among  the  names,  into  which  the  Church  in  the  provi- 
dence of  God,  and  no  doubt  for  wise  purposes,  is  divided, 
the  Congregationalists  hold  their  appropriate  place  ;  and 
it  is  to  them  in  particular,  that  our  attention  must  now  in 
a  great  degree  be  directed. 

^.  16.     Of  the  foundation  or  authorities  of  the  Congregational 
System. 
Congregationalists  have  adopted  their   Ecclesiastical 


36  CONGREGATIONAL    CHURCHES. 

Constitution,  in  the  first  place,  on  the  general  ground, 
that  it  is  the  birthright  of  all  men  to  govern  themselves 
under  God,  both  in  politics  and  religion,  and  that  they 
possess  no  less  authority  than  others,  to  think  and  to 
decide  for  themselves  on  these  matters.  And  in  the 
second  place,  having  adopted  it,  they  still  hold  it  forth 
as  a  rule  for  themselves  and  their  descendants,  in  conse- 
quence of  a  long  and  serious  conviction  of  its  reasonable- 
ness, of  its  beneficial  tendency,  and  of  its  conformity  to 
the  Scriptures. 

But  a  question  arises,  What  is  the  Congregational  Con- 
stitution ?  And  the  obvious  answer  is,  The  opinions,  that 
have  been  expressed  in  respect  to  ecclesiastical  matters, 
and  the  practices,  which  have  been  followed  by  the  mem- 
bers of  that  communion  for  about  two  hundred  years. — 
And  if  the  question  be  again  asked.  How  are  these  opin- 
ions and  practices  to  be  ascertained  ?  The  no  less  obvious 
answer  is,  From  ancient  Congregational  writers  on  the 
subject,  from  the  Platform  of  1648,  and  the  collateral  dis- 
cussions, from  the  more  recent  Platform  adopted  by  the 
Congregational  Churches  of  Connecticut,  and  from  gener- 
al usage.  And  thus  ascertained,  we  flatter  ourselves,  it  will 
be  found  as  judiciously  constructed,  as  harmoniously  bal- 
anced, and  as  agreeable  to  reason  and  the  Bible,  as  any 
Other  system  whatever. 

We  are  not  ignorant  that,  it  has  been  alledged  in  va- 
rious quarters  that  the  Congregationalists  have  no  church 
constitution,  no  distinct  articles  of  faith,  no  common  bond 
of  union,  or  common  principle  of  action.  But  such  dec- 
larations, to  say  the  least,  have  been  unadvisedly  made, 
and  are  without  good  foundation. 

^.  17.     Certain  early  and  fundamental  principles  of  the  Con- 
gregationalists. 
In  looking  back  into  the  state  of  things,  as  it  was  in 
the  beginning  of  our  ecclesiastical  history,  we  discover, 


CONGREGATIONAL    CHURCHES.  37 

that  there  are  certain  general  congregational  principles, 
which  Avere  in  part  avowed  by  them,  as  early  as  the  age 
of  Mr.  Robinson,  who  has  been  generally  deemed  the 
founder  of  the  sect,  and  of  the  celebrated  church  at  Ley- 
den  in  Holland,  of  which  he  was  the  pastor.  As  in  the 
course  of  these  discussions  it  may  prove  convenient  for 
various  reasons  to  have  these  general  principles  stated  to- 
gether, (or  at  least  some  of  the  more  important  of  them,) 
they  here  follow. 

(1)  Men,  being  by  nature  possessed  of  a  capacity  to 
govern  themselves,  and  having  a  right  so  to  do,  any  com- 
petent number  of  persons,  sincerely  professing  themselves 
to  be  guided  by  Christian  principles,  are  at  liberty,  and 
have  the  right  to  follow  the  suggestions  of  reason,  con- 
science, and  the  Scriptures  in  respect  thereto,  and  to  form 
themselves  into  a  distinct  church. 

(2)  Every  Church  of  Christ  rightly  consists  only  of 
such  as  appear  to  believe  in,  and  obey  him  :  and  no  oth- 
ers are  to  be  considered  suitable  materials  to  be  introduc- 
ed into  it,  either  at  its  formation,  or  in  subsequent  ad- 
missions. 

(3)  The  union  or  incorporation  of  persons  into  a 
Church-slate  is  made  by  means  of  a  mutual  agreement,  a 
contract  or  covenant,  either  express  or  implied. 

(4)  Every  Church  in  the  first  instance,  and  subsequent- 
ly every  agreeing  community  or  brotherhood  of  Church- 
es, (that  is  to  say,  every  religious  sect,)  has  aright  to 
declare  what  it  considers  to  be  the  will  of  Christ  in  re- 
gard to  the  terms  of  communion  and  the  general  principles 
of  Church  order ;  and  also  to  insist  on  the  fulfilment  of 
this  will,  as  thus  understood  by  them  ;  and  this  cannot 
justly  be  considered,  and  is  not  an  infringement  on  the 
rights  of  others. 

(5)  No  particular  Church,  including  those  non-profes- 
sors, who    ordinarily  worship  with    them,    (that   is,   no 


8S  CONGREGATIONAL    CHURCHES. 

Church  and'Society,)  ought  to  consist  of  more  members 
than  can  conveniently  meet  together  for  worship. 

(6)  Those,  who  are  united  together  in  a  church  state, 
have  a  right  to  choose  their  own  officers ;  and  if,  for  pru- 
dential reasons,  this  right  in  respect  to  the  pastor,  be  shar- 
ed with  the  non-professors  or  Parish,  so  called,  the  par- 
ticipation of  power  in  this  respect  must,  nevertheless,  be 
so  arranged,  as  to  render  inadmissible  and  unauthorized 
any  choice,  made  without,  or  against  the  consent  of  the 
Church. 

(7)  The  permanent  officers  of  a  Church  are  Ministers, 
otherwise  called  Pastors,  and  Deacons. 

(8)  Pastors,  being  chosen  according  to  instituted  order, 
and  ordained,  have  no  power  to  rule  the  church,  but  by 
consent  of  the  brethren  ;  in  other  words,  the  power  of  dis- 
cipline is  essentially  in  the  members  of  the  church  as  a 
body,  and  not  in  its  officers. 

(9)  All  churches  are  equal  in  respect  to  ecclesiastical 
power  and  privileges  ;  all  ministers  are  equal ;  and  the 
same  with  all  the  brethren. 

(10)  Churches,  although  they  originally  possess  in 
themselves  a  constituting  and  preserving  power,  and  are 
all  on  an  equal  footing,  are  nevertheless,  not  independ- 
ent ;  but  on  the  contrary  sustain  a  mutual  relationship 
and  interest,  and  are  bound  to  watch  over  each  other. 

(11)  Ecclesiastical  discipline  is  wholly  spiritual;  being 
addressed  exclusively  to  the  moral  and  religious  charac- 
ter and  relations  of  the  subject  of  it ;  rejecting  the  ac- 
companiment of  temporal  penalties  and  the  aid  of  the 
civil  power. 

(12)  Baptism  may  be  administered  to  all  adult  believ- 
ers, and  also  to  infants  and  young  children,  whose  parents 
have  been  admitted  to  the  Lord's  Supper,  or  at  least  one 
of  them. 

(13)  The  Sabbath  is  the  only  day,  which  is  set  apart  as 


CONGREGATIONAL    CHURCHES.  39 

holy  and  to  be  kept  sacred,  in  the  Scriptures ;  but 
churches  and  congregations  are  at  liberty  to  set  apart 
days  of  fasting,  thanksgiving,  and  prayer. 

[See  Belknap's  American  Biography,  Art.  Robinson  ; 
Trumbull's  History  of  Connecticut,  chs.  xiii,  xix ;  Hook- 
er's Survey  of  the  Sum  of  Church  Discipline ;  Bogue's 
and  Bennet's  History  of  the  Dissenters,  vol.  1.  ch.  1  ; 
the  Introduction  to  Cotton  Mather's  Ratio  Disciplinse ; 
Bartlet's  Model  of  the  Primitive  Congregational  Way, 
chaps,  ii.  v.  See  also  Mass.  Hist.  Collections,  vol.  iv,  p. 
18 ;  and  vol.  vi,  2d  series,  p.  537.] 

§.  18.     Remarks  on  the  preceding  general  principles. 

Some  of  the  above  general  principles  will  hereafter  be 
considered  with  some  minuteness,  and  with  particular  re- 
ference to  the  authorities  and  reasonings,  on  which  they 
rest.  Even  on  a  slight  examination,  they  will  be  found 
to  be  fundamental,  and  to  embody  the  elements  of  a  full 
system. 

It  will  be  a  matter  of  some  interest  to  know,  that  near- 
ly all  of  them,  (at  least  for  their  substance,)  were  dis- 
tinctly adopted  by  the  church  at  Leyden,  and  are,  there- 
fore, to  be  considered  as  having  been  approved  by  the 
candid  and  discriminating  mind  of  Robinson,  enlighten- 
ed, as  we  have  reason  to  believe,  by  the  Spirit  of  God 
and  the  Holy  Scriptures.  And  in  these  respects  we  are 
ready  to  suppose,  he  may  have  seen  further  than  those 
eminent  reformers,  Luther  and  Calvin,  whom  he  imagin- 
ed to  have  stopped  short  of  a  perfect  reformation,  and 
not  to  have  seen  all  things. — It  ought  to  be  remarked, 
however,  that  in  one  respect  the  example  of  the  Leyden 
church,  has  not  been  followed,  viz :  in  including  among 
the  authorized,  scripture  church  officers,  what  have  been 
termed  Ruling  Elders  ;  a  view  of  the  subject,  which  has 
long  since  been  abandoned  by  general  consent.     Nor  does 


40  CONGREGATIONAL    CHURCHES. 

it  appear,  that  the  distinction  between  Church  and  con- 
gregation was  so  clearly  drawn,  nor  the  practices,  flowing 
from  the  distinction,  so  fully  recognized,  as  in  a  few  years 
later. 

^.  19.     Facts  relative  to  the  origin  of  Congregational  Churches. 

The  principle,  that  individuals  have  a  right  under  cer- 
tain circumstances  to  form  themselves  into  a  church- 
state,  to  appoint  officers  according  to  the  mind  of  Christ, 
as  revealed  in  the  Scriptures  and  by  the  light  of  nature, 
and  that  a  church,  thus  constituted,  has  in  itself  a  princi- 
ple of  preservation  and  of  church  power,  and  is  truly  an 
authorized  household  of  Christ,  was  understood  and  ad- 
mitted by  some  few  persons  in  England,  as  early  as  1580. 
And  on  this  fundamental  principle  a  number  of  church- 
es were  gathered ;  but  as  the  founders  of  them  did  not 
arrive  at  other  principles  equally  liberal  and  important, 
they  do  not,  at  this  period,  seem  entitled  to  be  consider- 
ed Congregational  Churches.  In  the  year  1602,  a  church 
was  gathered  on  the  confines  of  the  counties  of  York, 
Nottingham,  and  Lincoln  in  England,  which  chose  two 
ministers,  Mr.  Richard  Clifton  and  Mr.  John  Robinson. 
In  the  year  1608,  the  families,  composing  this  church, 
with  Mr.  Robinson  for  their  teacher  and  leader  in  reli- 
gious things,  set  sail  for  Holland.  They  spent  one  year 
in  Amsterdam,  and  then  emigrated  to  Leyden,  where 
they  remained  together  eleven  years.  In  1620  a  part  of 
them  left  for  New-England,  Preparatory  to  their  leaving 
in  July  of  that  year,  a  day  of  prayer  was  observed  by  Mr. 
Robinson's  Congregation,  on  which  occasion  that  vene- 
rable man  preached  from  Ezra  viii.  21,  "  TJien  I  pro- 
claimed a  fast  there,  at  the  river  Ahava,  that  loe  might 
afflict  ourselves  before  our  God,  to  seek  of  him  a  right 
ivay  for  us  and  for  our  little  ones,  and  for  all  our  suh- 
stance^^^ 


CONGREGATIONAL    CHURCHES.  41 

On  the  21st  of  July,  that  part  of  the  Congregation, 
who  were  about  to  sail  for  America,  departed  from  Ley- 
den  for  Delft  Haven.  On  the  22d,  Mr.  Robinson,  being 
on  board  of  the  vessel,  bent  upon  his  knees,  and  com- 
mended them,  in  an  ardent  and  affectionate  prayer,  to 
God.  He  did  not  sail  with  them,  but  returned  to  the  re- 
maining part  of  the  Congregation.  He  never  came  to 
America,  as  he  intended,  but  died  at  Leyden,  on  the  22d 
of  February,  1625;  a  man  "pious  and  studious  of  the 
truth  ;  largely  accomplished  with  gifts  and  qualifications, 
and  suitable  to  be  a  shepherd  over  the  flock  of  Christ." 

From  this  pious  and  well  informed  man  Congregation- 
alists  generally  date  their  rise.  Among  other  acceptable 
testimonies  in  favor  of  the  ecclesiastical  principles  and 
the  faith  of  himself  and  his  associates,  he  wrote  a  work 
in  Latin,  entitled.  Apologia  pro  Exulibus  Anglis,  qui 
Brownistae  vulgo  appellantur,  published  at  Leyden  in 
1619. 

§.  20.     Of  the  name,  Independents,  sometimes  given  to 
Congregalioualists. 

In  the  early  periods  of  their  history,  as  a  separate  sect, 
the  Congregationalists,  as  they  are  now  commonly  term- 
ed, were  more  frequently  known  by  the  name  of  Inde- 
pendents. The  origin  of  this  last-mentioned  name  is 
said  to  have  been  owing  to  certain  expressions  found 
in  Mr.  Robinson's  Apology,  (Apologia  pro  Exulibus 
Anglis,  &c.,)  where  he  asserts,  "Every  particular  soci- 
ety is  a  complete  Church ;  and,  as  far  as  regards  other 
Churches,  immediately  and  independently  under  Christ 
alone."  No  doubt  Mr.  Robinson,  at  an  early  period  of 
his  life,  entertained  views,  approaching  strict  indepen- 
dency ;  but  the  general  account  is,  that  after  going  to 
Holland  and  having  opportunities  of  conversation  with 

4* 


42  CONGREGATIONAL    CHURCHES. 

the  learned  Dr.  William  Ames,^  he  was  led  to  abandon 
those  sentiments.  So  that  when  he  asserts  the  Indepen- 
dency of  particular  Churches  on  each  other,  he  is  un- 
doubtedly to  be  understood  to  mean,  that  one  Church 
cannot  be  authoritatively  controlled  by  another,  and  this 
is  precisely  the  doctrine,  Avhich  has  been  firmly  main- 
tained by  Congreg-ationalists  since  his  time,  although  it 
has  often  been  strangely  misunderstood  or  misrepresent- 
ed. The  opinion,  which  has  been  held  to,  is,  that  par- 
ticular Churches  are  independent  of  each  other  so  far  as 
this,  that  no  other  Church  or  body  of  Churches  can  en- 
force its  opinions  upon  it  by  means  of  bonds,  penalties, 
imprisonments,  or  bodily  inflictions.  If  one  Church  can 
control  another,  by  means  of  its  superior  knowledge  of 
the  Scriptures,  by  the  illustrious  excellence  of  its  exam- 
ple, by  moral  means  and  not  by  force,  there  is  no  objec- 
tion. This  is  the  independency,  which  was  undoubtedly 
meant  to  be  asserted  by  Robinson  and  which  is  claimed 
by  Congregationalists  at  the  present  day,  and  no  other ; 
for  no  Churches  more  unanimously  and  zealously  main- 
tain that  there  is  a  heavenly  bond  of  union,  a  golden  chain, 
which  binds  together  not  only  the  Churches  of  Christ, 
but  the  individual  followers  of  Christ.  In  particular  is  it 
necessary,  that  the  Churches  of  the  same  communion, 
following  the  same  discipline  and  professing  the  same 
views  as  to  the  true  doctrines  of  Scripture    should   hold 


*Dr.  Ames  was  a  native  of  Norfolk  in  England,  and  was  edu- 
cated at  Christ's  College  in  Cambridge.  Having  left  his  native 
country  on  account  of  the  unpopularity  of  the  sentiments  which  he 
maintained,  he  afterwards  settled  as  a  Professor,  in  the  University, 
of  Franeker  in  Holland.  He  was  the  author,  among  many  other 
esteemed  productions,  of  a  book  entitled  Medulla  Theologiae  ;  a 
work  of  considerable  note.  He  is  frequently  mentioned  by  the 
early  writers  in  New-England,  who  wrote  on  the  subject  of  Con- 
gregatioLalism.     He  died  in  1633,  aged  57. 


CONGREGATIONAL    CHURCHES.  43 

intercourse,  should  meet  together  for  worship,  for  mutual 
instruction  and  for  consuhation,  relative  to  the  extension 
and  peace  of  the  City  of  Zion ;  and  this  is  a  principle  so  ve- 
ry important,  and  it  is  so  necessary  to  avoid  all  mistake  in 
relation  to  it  that  the  Congregational  Churches,  especially 
those  of  America,  have  ever  decidedly  rejected  the  name 
of  Independents,  and  have  consented  to  be  known  by 
that  only,  which  is  now  commonly  applied  to  them. 

The  name  of  Independents  is  particularly  mentioned  in 
the  Platform  of  1648,  and  objected  to.  And  the  very  first 
words,  in  the  Ratio  disciplinae  Fratrum  Nov- Anglo- 
rum,  being  an  attestation  in  favour  of  the  same  by  the 
venerable  Dr.  Increase  Mather,  are  these ;  "That  the 
Churches  of  New-England  have  been  originally  of  the 
Congregational  persuasion  and  profession,  is  known  to 
every  one.  Their  Platform  does  expressly  disclaim  the 
name  of  Independent."  And  again  more  recently,  it  is 
stated  at  the  commencement  of  Mr.  Samuel  Mather's 
Discourse  concerning  Congregational  Churches,  "  The 
Churches  of  New-England  are  nominally  and  professed- 
ly Congregational.  They  do  not  approve  the  name  of 
Independent,  and  are  abhorrent  from  such  principles  of 
Independency  as  would  keep  them  from  giving  an  account 
of  their  matters  to  their  brethren  of  neighboring  Socie- 
ties, regularly  demanding  it  of  them." — See  also  on  this 
point  Bartlett's  Primitive  Congregational  Way,  chs.  i,  ii. 
and  Mass.  Historical  Collections,  vol.  x,  p.  24.. 

§.  21.  Origin  and  import  of  the  name  Congregationalism. 

The  name,  Congregationalists,  like  that  of  Indepen- 
dent, has  reference  to  one  of  the  principles  of  those  who 
bear  it,  but  it  is  thought  not  to  be  equally  liable  to  be  mis- 
understood. The  principle  referred  to,  is,  that  each  con- 
gregation, assembly,  or  brotherhood  of  professing  chris- 
tians, meeting  together  for  religious  purposes  in  one 
place,  is  a  complete  Church.     Such  a  Church  may  be 


44  CONGREGATIONAL    CHURCHES. 

connected  in  various  acts  of  communion  with  other 
Churches ;  but,  notwithstanding,  it  is  a  Church  of  itself, 
and  not  by  virtue  of  this  connection  ;  receiving  from 
Christ  the  right  to  appoint  its  own  officers,  to  discharge 
the  duties  of  worship,  to  observe  the  instituted  Sacraments, 
and  to  exercise  discipline  upon  its  own  members. 

Furthermore,  these  particular  Churches  are  the  true 
source  of  the  instituting  and  advisory  power,  which  is 
from  time  to  time  exercised  in  Councils,  Conferences,  and 
Synods.  Although  such  assemblies  are  oftentimes  impo- 
sing, on  account  of  the  number,  wisdom,  and  piety  of  their 
members,  they  are  nothing  more  than  particular  church- 
es virtually  met  together  for  the  common  good,  by  means 
of  a  delegation  of  select  persons.  As  all  the  members  of 
particular  Churches  are  unable,  from  the  nature  of  the 
case  itself,  to  meet  together  in  such  assemblies,  they  have 
necessarily  been  led  to  adopt  the  method  of  holding  them 
by  means  of  delegates,  either  brethren  or  pastors,  or  both, 
as  circumstances  may  seem  to  render  suitable  and  requi- 
site. This  circumstance,  that  particular  congregations 
of  Christians  are  considered  complete  Churches,  and  are 
the  true  source  under  Christ,  of  the  ecclesiastical  author- 
ity, which  from  time  to  time  has  been  exercised  in  large 
delegated  assemblies,  has  undoubtedly,  and  by  admission 
of  those  most  interested  to  know  correctly,  given  rise  to 
the  name  of  Congregationalists  ;  a  name,  which,  it  is 
hardly  too  much  to  say,  will  remain  beloved  and  venera- 
ble, so  long  as  those  who  bear  it,  maintain  the  principles  and 
exhibit  the  elevated  and  practical  piety  of  their  ancestors. 

^.  22.  Views  of  the  Congregationalists  in  respect  to  the  primitive 
Churches, 
While  the  Congregationalists  consider  their  views,  in 
relation  to  the  point,  which  gives  them  their  name,  agree- 
able to  the  reason  and  nature  of  things,  they  deem  them- 
selves supported  in  them  by  the  Scriptures.     The  word. 


CONGREGATIONAL    CHURCHES.  45 

EccLEsiA,  they  say,  which  is  rendered  Church,  has  in  the 
New  Testament  but  two  meanings,  and  these  are  related 
to  each  other.  One  is,  when  it  denotes  a  number  of  peo- 
ple actually  assembled  together,  or  accustomed  to  assem- 
ble ;  admitting,  when  it  has  this  meaning,  of  being  render- 
ed by  the  English  words  convention,  meeting,  crowd,  as- 
sembly, congregation,  and  other  similar  terms.  When 
used  in  the  other  sense,  it  denotes  a  body  of  people,  not 
necessarily  cohabiting  or  assembled  together  in  one  place, 
but  only  united  together  by  the  bond  of  some  common  prin- 
ciple. The  word  ecclesia,  which,  it  should  be  remarked, 
is  the  singular  form  of  the  noun,  is  not  known  to  be  used 
in  any  intermediate  sense,  between  a  single  assembly  or 
Congregation  of  some  kind,  and  the  whole  Christian  com- 
munity as  merely  united  by  some  common  tie.  As  illus- 
trative of  the  first  named  meaning,  see  Matt,  xviii.  17  ;  Acts 
vii.  38,  viii.  1,  ix.  31 ;  1  Cor.  i.  2  ;  1  Thess.  i.  1 ;  Colloss. 
iv.  16;  Gal.  i.  2;  Rev.  i.  4,  11,  20.  Of  passages  which  may 
be  referred  to  the  second  meaning,  instances  are,  Matt, 
xvi.  18  ;  1  Cor.  x.  32,  vi.  4,  xi.  22,  xii.  28 ;  Eph.  i.  22, 
iii.  10,  21  ;  V.  23,  25,  29  ;  Colloss.  i.  18,  24 ;  1  Tim.  iii. 
15;  Heb.  xii.  23,  &c.  There  are  undoubtedly  shades, 
or  slight  differences  of  meaning  in  the  use  of  the  term, 
in  the  passages  referred  to  ;  but  they  may  all  be  naturally 
classed  with  one  of  the  two  general  significations,  which 
have  been  mentioned. 

Now  under  the  first  general  signification,  which  is  the 
one  we  are  particularly  concerned  to'examine  here,  we  find 
the  word  ecclesia  to  mean,  not  only  a  meeting,  or  assembly 
on  some  civil  or  popular  occasion,  but  also  a  select  body 
of  religious  persons,  associated  and  assembling  for  reli- 
gious purposes.  Accordingly  we  read  of  the  Church  in  Je- 
rusalem, of  the  Church  in  Corinth,  of  the  Church  of  Eph- 
esus,  of  Cenchrea,  of  Sardis,  and  the  like  ;  which,  as  far 
p,s  we  can  learn  respecting  them,  appear,  like   the  Con- 


46 


CONGREGATIONAL    CHURCHES. 


gregational  Churches  of  the  present  day,  to  have  been 
distmct  bodies,  associated  for  religious  ends,  and  in  con- 
venient numbers  for  such  an  object,  acting  in  the  choice 
of  officers,  administering  the  sacraments,  admitting  and 
excluding  members,  and  doing  other  acts,  incident  to  a 
church  state.  And  hence  it  was  natural,  that  the  Church 
in  Cenchrea,  which  was  a  port  of  Corinth,  and  of  course 
very  near,  should,  nevertheless,  be  distinct  from  the 
Church  in  the  city.  And  agreeably  to  this  view  of  the 
primitive  churches,  we  can  readily  understand  the  import 
of  certain  passages  in  the  Apostle  ;  for  instance,  when  wri- 
ting to  the  Christian  brethren  of  Colosse,  he  says,  "  Epa- 
phras,  who  is  one  of  you,  a  servant  of  Christ,  saluteth  you," 
Coloss.  iv.  12  ;  intimating  thereby,  that  the  religious  peo- 
ple of  Colosse  were  a  distinct  body,  and  knew  their  own 
members.  And  again,  writing  to  the  Corinthians,  and 
insisting  on  the  expulsion  from  their  society  of  one  guilty 
of  a  great  transgression,  he  says,  "  Do  not  ye  judge  them, 
that  are  within  !"  1  Cor.  v.  12  ;  expressions,  which  clear- 
ly imply  their  right  to  discipline  their  own  members.  This 
right  of  particular  churches  to  exercise  acts  of  discipline 
within  themselves,  and  which  of  course  involves  their 
distinct  and  authorized  existence  as  Churches,  Congrega- 
tionalists  suppose  to  be  expressly  admitted  in  Matthew, 
18th  chapter,  15 — 17  ver.  ;  where,  in  case  of  one  broth- 
er's trespassing  against  another,  the  latter  is  required  to 
tell  the  transgressor  his  fault  in  private,  and  then,  under 
certain  circumstances,  he  is  to  tell  it  to  the  church. 

Furthermore,  they  consider  the  evidence,  relative  to 
this  subject,  strengthened,  when  we  take  into  view,  that 
the  Churches,  spoken  of  in  the  New  Testament,  are 
sometimes  described,  as  being  assembled  together  in  one 
place,  particularly  on  the  first  day  of  the  week.  See  Acts 
i.  14,  15,  xiv.  27,  xx.  7  ;  1  Cor.  xiv.  23.  And  this  meet- 
ing together  is  not  only  for  acts  of  ordinary  religious 


CONGREGATIONAL    CHURCHES.  47 

communion  and  worship,  but  for  any  acts  whatever,  per- 
taining to  Church  organization  and  order,  as  the  choice 
of  officers,  &c.  See  Acts  i.  15,  26,  vi.  3 ;  2  Cor.  viii. 
19.  With  these  passages  and  others  of  a  like  tendency 
is  to  he  reckoned  Acts  xiv.  23,  inasmuch  as  the  original 
evidently  conveys  a  different  import  from  the  translation. 
The  translation  reads  ordained,  but  the  original,  it  is  to 
be  noticed,  is  dieirotonesantes.  So  that  the  passage  should 
be  rendered,  "  They  appointed  elders  or  ministers  in  ev- 
ery church  by  the  lifting  up  of  hands  ;"  that  is,  no  doubt, 
by  the  lifting  up  of  the  hands  of  the  people,  who  may  be 
supposed  to  have  made  use  of  that  very  common  sign  of 
assent  or  dissent. 

In  accordance  with  the  doctrine,  that  particular  bodies 
of  Christians,  united  for  ecclesiastical  purposes,  are  true 
Churches,  we  find  the  word  Ecclesia,  when  meant  to 
apply  to  the  whole  body  of  believers  in  a  particular  prov- 
ince or  country,  used  in  the  plural  number,  and  not  in 
the  singular.  We  read  of  the  Churches  of  Galatia,  Ma- 
cedonia, Asia,  Judea,  Galilee,  Samaria,  Syria,  and  Cilicia; 
a  phraseology  which  evidently  implies,  that  there  were  in 
those  countries  many  distinct  and  separate  Churches,  as 
is  contended  for.  See  Gal.  i.  2  ;  1st  Cor.  xvi.  1 ;  2d  Cor. 
viii.  1  ;  1st  Thess.  ii.  14 ;  Acts  ix.  31,  xv.  41.  And 
this  doctrine  seems  particularly  agreeable  to  the  account 
given  in  the  Scriptures,  that  the  primitive  Churches  were 
gathered  by  means  of  preaching  Christ ;  and  of  course 
that  some  were  affected,  and  brought  in,  and  not  all  ; 
forming  a  peculiar  people,  a  generation  to  the  praise  and 
glory  of  God  amid  a  world  lying  in  wickedness.  Hence 
Congregationalists  conceive  themselves  fully  warranted 
by  the  Scriptures,  in  maintaining  that  a  number  of  Chris- 
tians, duly  organized  to  that  end,  may  constitute  a  true 
Church  of  Christ,  possessing  the  power  of  self-preserva- 
tion  and  government  under  the  direction  of  the   great 


48 


CONGREGATIONAL    CHURCHES. 


Head  of  all  Churches  and  to  His  glory  ;  such  heing  the 
primitive  and  Apostolical  model. 

§.  23.  Of  the  Churches  immediately  after  the  Apostolic  age. 

In  addition  to  the  above  argument  from  the  Scrip- 
tures, Congregationalists  deduce  a  collateral  one  from 
the  early  periods  of  ecclesiastical  history  ;  that  is  to  say, 
the  ages  immediately  successive  to  that  of  the  Apostles. 
They  refer  in  particular  to  the  Epistles  of  Clement  and 
Polycarp ;  which  are  asserted  to  contain  statements  ir- 
reconcilable with  any  other  views,  than  those,  which 
have  been  given.  This  argument,  for  which  reference  is 
to  be  made  to  other  treatises,  is  handled  at  some  length  in 
Dr.  Owen's  Inquiry  into  the  Original  and  'Nature  of 
Churches,  at  chap,  v.,  which  expressly  relates  to  the 
State  of  the  first  Churches  after  the  Apostles  to  the  end 
of  the  2d  century. 

The  proposition  which  he  asserts,  and  which  he  main- 
tains with  his  accustomed  learning,  is,"  That  in  no  approv- 
ed writer  for  the  space  of  two  hundred  years  after  Christ, 
is  there  any  mention  made  of  any  other  organical,  visibly 
professing  Church,  but  that  only,  which  is  parochial  or 
CONGREGATIONAL." — See  also,  for  some  remarks  on  this 
subject,  Samuel  Mather's  Discourse  concerning  the  Na- 
ture and  Antiquity   of  Congregational  Churches. 


CHAPTER  III. 


GATHERING    OF    CHURCHES. 

^.  24.    Duty  of  Christians  to  enter  into  a  Church  State. 

We  next  proceed  to  consider  the  principles,  circum- 
stances, and  methods,  according  to  which  Christ's  peo- 
ple are  gathered  out  of  the  world  into  a  Church  state. 
And  as  opening  the  way  thereto,  it  seems  suitable,  in  the 
first  place,  to  consider  the  duty  of  Christians,  or  the  ob- 
ligation resting  upon  them,  to  enter  into  such  a  state. 

(1)   And  this  obligation  obviously  results,  first  of  all, 
from  the  fact,  that  Christ  has  required  the  discharge  of 
the  duty  in  question.     The  mere  circumstance  that  the 
Saviour   himself,  while    here   on   the  earth,    gathered  a 
church,   implies,  that  he  makes  this   requisition  on  his 
followers  even  of  the  present  day.     His  disciples  formed 
a  select  body  with    the  Saviour  for  their  head;  being 
united  together  for  particular  religious  purposes,  and  by 
means  of  an  implied,  if  not  an  express  covenant.     In  the 
presence  of  this  beloved  community,  he    partook  of  the 
Passover,  and  instituted  the  sacrament  of  the    Supper, 
which  has  ever  since  been  one  of  the  distinguishing  badges 
of  the  visible  church.  "  And  he  took  bread,  and  gave  thanks 
and  brake  it,  and  gave  unto  them,  saying,  this  is  my  body 
which  is  given  for  you  ;  this  do  in  remembrance  of  me.'" 

If  this  were  the  only  passage,  which  could  be  found, 
relative  to  this  duty,  it  would  not  be  easy  to  see,  how  the 
servants  of  Christ  could  excuse  themselves  from  entering 
into  a  church  state.  But  we  have  already  had  occasion 
(^  9.)    to  speak  of  the  benefits  he   has   conferred  on  his 


50  GATHERING   OF   CHURCHES. 

people,  of  the  direct  and  eminent  authority  he  possesses 
over  them,  of  the  commands,  either  directly  or  indirectly 
given  by  him,  for  social  worship,  baptism,  and  brotherly 
communion. — And  there  are  other  considerations,  obvi- 
ously tending  to  the  same  end. 

(2) — The  duty  of  Christians,  to  unite  together  as  a 
church,  may  be  considered  as  resulting,  furthermore, 
from  the  nature  of  the  Christian  life. — The  Christian 
life  is  a  new,  separate,  and  peculiar  life ;  born  of  the 
Spirit  of  God,  baptized  into  the  principles  of  heaven, 
and  at  war  with  the  life  of  the  world.  "  For  this  cause, 
(says  the  Apostle,  Eph.  3 :  14,  15,)  I  bow  my  knees  un- 
to the  Father  of  our  Lord  Jesus  Christ,  of  whom  the 
whole  family  in  heaven  and  earth  is  named."  The  fam- 
ily of  the  Saviour  in  heaven,  and  his  family  on  earth 
are  one  ;  of  whom  equally  Christ  is  the  head,  and  whose 
name  they  all  bear.  But  inasmuch  as  the  Spirit  of  heav- 
en is  necessarily  at  variance  with  the  spirit  of  the  Avorld, 
it  is  incumbent  on  the  followers  of  Christ  to  come  out,  and 
be  separated  from  the  world  ;  and  the  very  idea  of  such  a 
separation  from  the  world,  as  shall  be  an  obvious  and  bene- 
ficial one,  implies  a  coming  together,  an  union  among 
themselves. 

(3) — Again  ;  it  is  the  duty  of  Christians  to  enter  into 
a  church  relationship,  because  it  will  prove  in  various 
ways  beneficial  to  themselves. — Among  other  benefits, 
which  may  be  expected  to  be  secured,  it  will  improve 
their  religious  gifts.  The  value  of  religious,  as  w*ell  as 
of  mental  graces,  becomes,  no  doubt,  enhanced  by  exer- 
cise. The  opportunity,  therefore,  of  improving  by  exer- 
cise in  this  respect,  which  is  afforded  by  frequent  assem.- 
blings  together  and  prayers,  by  religious  consultations 
and  addresses,  must  be  considered  no  small  privilege, 
and  consequently  one,  which  is  not  to  be  disregarded. 
And  then  the  entrance  into  a    church  relationship  is  a 


GATHERING   OF    CHtJRcHES.  51 

privilege  also,  on  the  ground,  that  it  promotes  mutual 
safety  and  comfort ;  checking  the  risings  of  sin,  and 
quelling  the  eruptions  of  sorrow,  and  strengthening  the 
fervors  of  hope  by  means  of  reciprocal  watchfulness,  ad- 
monition, and  instruction. 

And  it  is  by  no  means  among  the  least  and  most  un- 
important of  the  considerations,  which  may  be  advanced, 
that,  by  means  of  the  church  relationship,  Christ  is  glori- 
fied. In  the  lips  of  his  people,  when  met  together  in  this 
holy  Christian  fellowship,  "his  name  is  great ;"  "he  is 
greatly  feared  and  reverenced ;"  "  his  noble  acts  are  declar- 
ed and  his  praise  set  forth."  Happy  in  a  common  love, 
a  common  hope,  and  a  common  leader,  they  with  "  one 
mind  and  one  mouth  glorify  God."  And  now  if  it  be  a 
duty  in  Christians  to  glorify  God  and  the  Saviour,  to  im- 
prove their  religious  gifts  and  to  promote  their  religious 
well-being,  in  other  respects ;  if  it  be  a  duty  to  act  in 
accordance  with  the  natural  tendencies  of  the  Christian 
life,  and,  in  a  word,  to  obey  the  undoubted  requisitions 
of  Christ,  then  it  obviously  appears  to  be  their  duty  to 
unite  together  in  churches, 

§.  25.     Of  the  qualifications  of  Church  Members. 

It  has  already  been  laid  down,  (^.17)  as  one  of  the 
fundamental  principles  of  the  Congregational  system,  that 
every  Church  of  Christ  rightly  consists  only  of  such  as 
i'lppear  to  believe  in,  and  obey  him,  and  no  others  are  to 
be  considered  suitable  materials,  to  be  introduced  into 
it,  either  at  its  formation,  or  in  subsequent  admissions. 
From  the  days  of  Robinson,  Hooker,  and  Owen,  no 
principle  has  been  more  fully  asserted,  more  abundantly 
<lefended,  or  strenuously  adhered  to,  than  this.  Every 
writer  of  acknowledged  authority  on  the  subject  of 
Congregational  principles  has,  either  directly  or  by  im- 
plication, admitted  its  correctness,  notwithstanding  there 


52  GATHERING  OF  CHURCHES. 

have  been  strong  efforts  on  the  part  of  the  professedly 
unregenerate  to  break  within  the  pale  of  Christ's  house- 
hold. And  it  is  to  this  day  the  general  sentiment  of  the 
Churches,  that,  if  this  principle  were  abandoned,  it  would 
prove  an  incalculable  injury.  At  one  time,  it  is  true, 
there  was  a  strong  party  in  Connecticut,  who  exerted 
themselves  to  obtain  an  open  communion,  a  free  admis- 
sion for  all ;  and  this  as  early  as  the  year  1656 ;  a  period 
when  sound  religious  doctrines  and  practices  generally 
prevailed.  But  this  party,  it  is  well  known,  was  made 
up  in  a  good  measure  of  those,  who  were  not  professors 
of  religion.  They  were  dissatisfied  at  being  excluded, 
and  wished  for  a  new  order  of  things,  particularly  the  re- 
moval of  those  restrictions,  which  kept  out  those,  who  did 
not  give  satisfactory  evidence  of  a  change  of  heart,  from 
full  Church  fellowship.  But  the  proposal  was  met  on 
the  part  of  the  great  body  both  of  ministers  and  brethren, 
with  a  stern  and  uncompromising  opposition,  as  some- 
thing originating  in  a  worldly  spirit,  unsanctioned  by  the 
word  of  God,  and  of  a  perverse  and  dangerous  tendency.^ 
Essentially  the  same  plan  was  subsequently  brought 
forward  about  the  year  1700  ;  and  under  circumstances, 
calculated  to  secure  to  it  a  more  favorable  reception.  A 
worthy  minister  of  North-Hampton  in  Massachusetts, 
Mr.  Stoddard,  the  maternal  grand-father  of  the  celebrat- 
ed Jonathan  Edwards,  adopted  the  principle,  that  the 
Lord's  Supper  is  a  converting  ordinance,  and  that  mere- 
ly a  moral  life,  not  a  change  of  heart,  is  essential  to  ad- 
mission to  full  communion.  Some  churches  were  influ- 
enced, partly  by  Mr.  Stoddard's  arguments  and  still  more 
by  a  regard  for  the  excellence  of  his  personal  character, 
to  fall  in  with  his  notions.!  But  he  was  opposed  with 
great  research  and  ability  by  Dr.  Increase  Mather,  who 

*  Dr.  Trumbull's  History  of  Connecticut,  Vol.  I.  p.  311. 
t  Bogue's  and  Bennet's  History  of  Dissenters,  vol.  in.  p.  442. 


GATHERING  OF  CHURCHES.  53 

understood  perfectly  the  origin,  principles,  and  feelings 
of  the  churches  ;  and  this  doctrine  was  never  widely- 
adopted.  After  a  short  time  the  fruits,  resulting  from 
fcthis  unadvised  and  unscriptural  system,  became  the  most 
powerful  arguments  ;  it  was  gradually  given  up  in  those 
few  churches,  where  it  had  been  received,  (for  there  is 
not  the  slightest  ground  for  supposing,  that  it  was  ever 
generally  received  as  an  authorized  part  of  the  Congrega- 
tional system,)  and  at  the  present  time  it  is  not  known, 
that  there  is  a  single  voice  in  the  whole  body  of  the  chur- 
ches, lifted  in  its  favor. 

§  26.     Testimonies  of  Congregational  Writers  on  this  subject. 

Although  it  might  be  considered  burdensome  and  un- 
necessary to  heap  together  all  the  testimonies,  relative  to 
this  subject,  it,  nevertheless,  seems  suitable  to  mention 
some. — The  express  language  of  the  principles  of  the 
Leyden  church,  as  they  are  given  in  the  Biography  of 
Mr.  Robinson  by  Dr.  Belknap,  is,  "  that  every  church  of 
Christ  is  to  consist  only  of  such  as  appear  to  believe  in, 
and  obey  him."  Mr.  Hooker  of  Hartford,  in  Part  First  of 
his  Survey  of  the  Sam  of  Church  Discipline,  defends  at 
some  length  this  proposition, "  That  persons,  whose  con- 
versation and  expressions  be  such,"so  blameless  and  in- 
offensive, that  according  to  reason,  directed  by  the  Word, 
we  cannot  conclude  but  in  charity,  there  may  be,  and 
is  some  special  spiritual  good  in  them,  these  are  fit  mat- 
ter of  a  visible  church." — In  a  work,  printed  in  Lon-. 
don,  1647,  although  written  in  this  country,  entitled 
Church  Government  and  Church  Covenant  Discussed, 
in  an  Answer  of  the  Elders  of  the  several  Churches  in 
NeAV  England  to  Thirty  Two  Questions,  &c.,  we  have 
the  following  statement :  "  When  a  visible  church  is  to 
be  erected,  planted,  or  constituted  by  the  appointment  of 

Christ,  it  is  necessary,  that  the  matter  of  it,  in  regard  of 

5* 


54  GATHERING  OF  CHURCHES. 

quality,  should  be  saints  by  calling-,  visible  Christians, 
and  believers,  1  Cor.  i.  2,  Eph.  i.  2." 

"  The  matter  of  the  visible  church,  (says  the  Cam- 
bridge Platform,  chap,  m,)  are  saints  by  calling."  The  . 
chapter  then  goes  on  to  explain  and  to  say,  The  saints 
are  such  as  have  not  only  attained  the  knowledge  of  the 
principles  of  religion,  and  are  free  from  gross  and  open 
scandals,  but  also  do,  together  with  the  profession  of  their 
faith  and  repentance,  walk  in  blameless  obedience  to  the 
Word,  so  that  in  charitable  discretion  they  may  be  ac- 
counted saints  by  calling.  It  refers,  in  support  of  the 
principle  laid  down,  to  1  Cor.  i.  2,  Eph.  i.  1,  Heb.  vi.  1, 
1  Cor.  i.  5,  Rom.  xv.  14,  Ps.  1.  16,  17,  Acts.  viii.  37, 
Matth.  iii.  6,  Col.  i.  2,  Rev.  ii.  14,  15,  20,  &c.* 

It  ought  perhaps  to  be  added  here,  that  in  the  opinion 
of  the  writers  above-named,  and  also  agreeably  to  the 
Platform,  the  children  of  those,  who  are  in  full  commu- 
nion, are  entitled  to  be  considered  members  of  the  Church, 
although  in  a  peculiar  and  restricted  sense.  This  sub- 
ject it  will  be  necessary  to  resume  hereafter. 

^  27.     Of  the  number  requisite  for  a  Church  Gathering. 

Sometimes  it  becomes  necessary  to  gather  a  Church 
in  a  village,  where,  through  the  decay  of  religion,  the  for- 
mer light  has  been  extinguished  ;  sometimes  in  a  new 
settlement,  where  the  ordinances  of  the  Gospel  have  not 
before  been  regularly  maintained  ;  sometimes  in-  large 
cities,  where  either  former  Churches  are  overflowing  in 
number,  or  residents  recently  arrived  do  not  find  suitable 
religious  accommodations.  The  number,  which  shall 
unite  together  in  the  work  of  a  Church  gathering,  is  not 
professed  to  be  fixed,  varying  of  course  with  particular 
circumstances,    and    consequently  to  be  determined  ac- 

*  See  also,  among  various  other  testimonies,  Heads  of  Agree- 
ment between  the  CongregationaUsts  and  Presbyterians,  drawn  up 
in  1692,  Art.  I. 


GATHERING    OF    CttURCHES.  55 

cording  to  the  good  judgment  of  those  particularly  inter- 
ested. There  is,  however,  a  partial  limitation  to  this 
statement. 

"The  Jews  of  old,  (says  Cotton  Mather,)  held.  That 
less  than  ten  men  of  leisure  could  not  make  a  Congrega- 
tion. It  is  perhaps  in  opposition  to  this  tradition,  that 
our  Saviour  said,  Matt,  xviii.  20,  Where  tivo  or  three  are 
gathered  together  in  my  navie,  there  am  I  in  thQ  midst  of 
them.  And  hence  Tertullian  encourages  himself  to  say, 
Ubi  tres,  ecclesia  est,  licet  laici.  Nevertheless, 
because  it  has  been  apprehended,  that  a  rule  of  Church 
Discipline  in  the  eighteenth  chapter  of  Matthew  cannot 
well  be  reduced  into  practice  by  any  number  under 
seven,  and  for  more  reasons  that  might  be  rendered, 
seven  is  the  least  number  that  has  been  allowed  amono- 

o 

us  as  capable  to  form  a  church  state  for  the  enjoyment  of 
all  special  ordinances  ;  but  usually  there  is  a  larger  num- 
ber expected."     Eat.  Dis.  Art.  i. 

It  may  be  added  that  when  circumstances  are  such, 
that  there  might  be  a  considerably  larger  number  than  is 
here  proposed,  it  is  neither  necessary  nor  usual  to  take, 
in  the  first  instance,  all,  who  are  acknowledged  to  be  can- 
didates for  subsequent  admission.  Agreeably  to  these 
views,  when  the  Church  of  New-Haven  was  originally 
formed,  about  the  year  1639,  the  body  of  Christians,  who 
had  been  providentially  brought  together  in  that  place, 
first  selected  twelve,  and  from  that  number  seven,  to  lay 
the  foundation  of  the  ecclesiastical  gathering.  As  was 
fitting,  these  seven  were  known  by  the  whole  community 
to  be  of  established  character  for  piety  and  discretion. 
These  men,  whose  honorable  names  are  still  preserved, 
were  called  the  seven  pillars,  in  allusion  without  doubt 
to  the  passage  in  Proverbs  ;  "  Wisdom  hath  build ed  her 
house  ;  she  hath  hewn  out  her  seven  pillars."  The  method 
of  proceeding  was  similar  in  this  respect  in  the  original 


58 


GATHERING    OF    CHtlRCHES. 


formation  of  the  Churches  in  the  towns  of  Milford  and 
Guilford  in  the  same  county.  And  it  cannot  be  denied 
that  the  principle,  involved  in  this  method,  although  the 
limitation  of  the  number  to  seven  was  not  absolutely  neces- 
sary, is  a  correct  one  ;  evidently  tending  to  secure  purity 
in  the  Church,  and  for  that  reason  entitled  to  be  main- 
tained. It  remains  on  this  point  merely  to  be  observed 
further,  that  if  the  number  ordinarily  ought  not  to  be  less 
than  seven,  it  ought  not  on  the  other  hand  ordinarily  to 
be  greater  than  can  be  accommodated,  with  the  families 
attending,  in  one  place  of  worship,  and  can  experience  a 
suitable  watch  and  care  from  one  minister,  provided  as 
is  usually  the  case  there  be  but  one. 

^  28.     Of  articles  of  belief. 

The  duty  of  an  ecclesiastical  union  being  admitted, 
and  the  individuals  being  selected  for  this  important 
work,  they  are  next  to  ascertain  their  mutual  v/illingness 
to  assent  to  certain  articles  of  belief.  Our  feelings  and 
practice  are  so  closely  connected  with  our  speculative  no- 
tions, and  are  in  fact  so  much  dependent  on  ihem,  that 
this  step  is  obviously  necessary.  It  is  not  generally  con- 
sidered important  that  the  articles  of  faith  of  particular 
churches  should  be  very  numerous  or  very  minute.  The 
fewer  in  number,  and  the  plainer  in  expression,  the  bet- 
tar  it  will  be  ;  provided  they  do  not  omit  the  fundamental 
principles  of  the  Gospel.  These  articles  Avill  of  course  be 
in  accordance  with  what  are  known  to  be  the  speculative 
sentiments  of  the  great  body  of  the  Congregational 
Churches ;  inasmuch  as  v.^herever  there  is  a  disagree- 
ment even  in  speculative  opinions,  provided  those  opinions 
are  regarded  as  important,  the  bonds  of  harmonious  union 
must  inevitably  break  asunder. 

But  while  it  is  very  evidsnt,  that  no  religious  sect  can 
exist  without  insisting  on  agreement  in  fundamental  points 


GATHERING  OF  CHURCHES.  57 

of  doctrine,  it  is  not  denied,  that  neither  Congregationalists, 
nor  any  other  sect  have  a  right  to  enforce  the  consciences 
of  men.  All  the  right  they  possess  is,  in  the  first  place,  care- 
fully to  endeavor  to  learn  the  will  of  God  in  his  Word,  and 
in  view  of  such  careful  examination,  they  have  a  right  also 
to  say  on  what  conditions  others,  either  individuals  or  bod- 
ies of  men,  are  entitled  to  bear  their  distinctive  name,  and  to 
share  their  fellowship.  If  individuals,  or  any  body  of 
men  are  dissatisfied  with  those  conditions,  they  can  enter 
into  fellowship  with  others,  with  whose  principles  they 
more  nearly  agree.     There  is  no  restriction,  no  force. 

They  may  join  themselves  with  any  of  the  numerous 
denominations  into  which  the  Christian  world  is  divided, 
with  whom  they  can  conscientiously  form  an  union.  And 
if  they  imagine  all  to  have  gone  astray,  they  are  at  liber- 
ty to  act  by  themselves,  and  to  worship  by  themselves,  if 
they  consider  it  their  duty  so  to  do ;  and  none  has  a 
right  to  molest  them  in  the  fulfilment  of  their  determina- 
tions. 

^.  29.    Of  the  Covenant,  and  grounds  of  the  same. 

Having  ascertained  each  other's  speculative  belief, 
the  proposed  members  are  now  ready  to  form  a  sort  of 
practical  agreement,  to  enter  into  a  mutual  promise  which 
is  commonly  called  a  Covenant.  Such  an  agreement, 
when  we  consider  the  objects  had  in  view,  recommends 
itself  fully  to  the  dictates  of  every  one's  correct  judg- 
ment, besides  being  warranted  by  the  Scriptures.  It  is 
as  reasonable,  and  as  necessary  too,  for  Christians  to 
unite  together  for  religious  purposes,  by  a  covenant  eith- 
er express  or  implied,  as  it  is  for  civil  corporations  to  cov- 
enant with  each  other,  in  like  manner,  for  civil  purposes. 
It  must  be  obvious  to  every  one,  that  the  end  in  view,  viz. 
the  fulfilment  of  the  commands  of  Christ  and  mutual  edi- 
fication and  support  in  the  Christian  life,  not  only  justifies 
but  requires  such  a  reciprocal  agreement.     Indeed,  unless 


58  GATHERING  OP  CHURCHES. 

we  admit  the  untenable  notion  that  every  individual  may 
of  himself  form  a  Church,  it  must  be  conceded,  that  it  is 
impossible  for  a  Church  to  be  formed  at  all,  without  a  cov- 
enant, since  it  is  allowedly  impossible,  that  men  should 
act  together  for  any  length  of  time,  and  for  common  ob- 
jects, without  a  mutual  understanding. 

^.  30.     Covenants  authorized  by  Scripture. 

But,  as  was  observed,  the  practice  of  religious  cove- 
nanting is  not  only  agreeable  to  correct  judgment,  but  is 
warranted  by  the  Scriptures.  It  is  no  doubt  familiar  in 
the  recollections  of  all,  that  God  entered  into  a  covenant 
with  Abraham  and  his  family,  (Gen.  17.  ;)  in  which  cer- 
tain blessings  were  promised  on  the  part  of  God,  and  the 
performance  of  certain  duties  was  required  on  the  part  of 
the  patriarch.  This  covenant  had  been  neglected  and 
violated  by  the  descendants  of  Abraham  while  resident 
in  Egypt,  but  God,  after  having  delivered  them  from  their 
grievous  bondage,  condescended  to  make  with  them  an- 
other covenant :  pronouncing  them,  if  they  would  con- 
form to  the  covenant  about  to  be  proposed,  a  peculiar 
treasure,  a  holy  nation,  Exo.  xix.  1 — 5.  And  in  allusion 
to  this  transaction,  the  people  of  Israel  are  subsequently 
called  (Acts  vii.  38,)  "  The  church  in  the  Wilderness." 
This  covenant  was  afterwards  publicly  renewed  and  con- 
firmed in  a  solemn  manner,  (Deut.  xxix.  10 — 13.)  The 
consent  on  the  part  of  the  people  in  these  solemn  transac- 
tions was  sometimes  given  silently,  that  is,  merely  implied, 
as  in  Gen.  xvii,  Deut.  xxix  and  xxx ;  at  other  times,  it 
was  given  in  express  words,  Exo.  xix.  8,  Deut.  v.  27, 
Josh.  xxiv.  16,  17,  18,  25  ;  and  in  one  instance  by  wri- 
ting and  sealing,  Neh.  ix.  38. 

In  the  instances  of  religious  covenanting,  which  are 
mentioned  in  the  Bible,  it  is  frequently  the  case,  that  the 
agreement  on  the  part  of  the  people  relates  to  their  sub" 


GATHERING  OF    CHURCHES. 


59 


mission  to  the  precepts  and  ordinances  of  God,  without 
any  particular  regard  and  mutual  pledging  to  each  other. 
In  other  instances  there  are  promises,  which  lay  the  cov- 
enanters under  obligations  to  each  other  ;  They  clave  to 
their  brethren,  their  nobles,  and  entered  into  a  curse,  and 
into  an  oath,  to  ivalk  in  God's  laio,  SfC,  Neh.  x.  28 — 31. 
And  this  instance  of  solemn  covenanting  agrees  in  spirit 
at  least,  with  what  the  Apostle,  (2d  Cor.  viii.  5,)  says  of 
the  members  of  the  Thessalonian  Church,  That  they  first 
gave  themselves  up  to  God,  and  then  to  the  Apostle  and 
his  associates  ;  that  is,  to  their  brethren.  And  here  it 
may  be  suitably  remarked,  that  this  should  be  the  man- 
ner of  all  Church  covenants.  The  subjects  of  them 
ought  first,  relying  on  the  blood  of  Christ,  sincerely  to 
surrender  themselves  in  all  things  to  God,  and  then  to 
the  brotherhood  ;  and  this,  it  is  believed,  is  the  form 
which  has  generally  been  assumed  by  the  Covenants  of 
particular  Congregational  Churches.  That  is  ;  they  are 
usually  made  up  of  two  parts ;  the  first  being  a  mutual 
promise  to  give  themselves  up  to  God,  and  the  second  to 
each  other.  And  although  we  may  conceive  of  a  Church 
united  together  by  an  implied  or  unwritten  covenant 
merely,  it  is  deemed  altogether  desirable  and  preferable, 
that  it  should  be  express  and  recorded. 

§  31.     Sentiments  of  the  Primitive  and  of  Foreign  churches. 

In  this  practice  of  religious  covenanting,  Congrega- 
tionalists  consider  themselves  not  only  supported  by  rea- 
son and  the  Scriptures,  but  approved  by  the  sentiments 
of  the  Churches  immediately  after  the  age  of  Christ,  and 
by  the  opinions  also  of  certain  worthy  religious  fraterni- 
ties of  more  recent  origin.  On  this  point  the  following 
observations  are  to  be  found  in  Mather's  Ratio  Discipli- 
nse. — "  Antiquity,  (says  that  writer,)  is  no  stranger  to 
this  notion.     It  is   Tertullian's  description  of  a  Church, 


60  GATHERING    OP   CHURCHES. 

CORPUS  SUMUS,  DE  CONSCIENTIA  RELIGIONIS,  ET  DISCIPLI- 
NE   UNITATE,    ET  SPEI    FOEDERE,  which  is    aS   ITlUch  aS    tO 

say,  A  body  united  for  the  conscientious  observation  of 
the  duties  of  religion,  by  an  agreement  in  discipline,  and 
a  Covenant  of  hope  for  eternal  blessedness.  The  same, 
Tertullian,  in  his  Apology,  says  that  the  Christians  then 
assembled,  ad  confoederandam  disciplinam,  which  in- 
timates, that  they  had  a  discipline  and  a  Covenant  for  the 
discipline. 

"Pliny,  the  governor  of  Bythynia,  relates,  in  his  letter 
to  the  Emperor,  (which  our  Tertullian  also  refers  to,)  that 
some  renegado  Christians,  being  examined  about  their 
secret,  but  sacred  conventicles  of  the  faithful  in  those 
primitive  times,  confessed  no  worse  of  them,  than  this. 
That  they  entered  into  a  Covenant,  to  do  no  dishonest 
thing  in  the  world ;  ne  furta,  ne  latrocinia,  ne  adul- 

TERIA  COMMITTERENT,  NE  FIDEM  FALLERENT,  NE  DEPOS- 
ITUM  ABNEGARENT. 

"In  the  Apology  of  Justin  Martyr,  who  lived  within  a 
few  years  of  the  Apostles  themselves,  we  find  the  Chris- 
tians, who  were  admitted  into  Church  fellowship,  agree- 
ing in  a  resolution  to  conform  in  all  things  to  the  Word 
of  God ;  which  seems  to  be  as  truly  a  Church  Covenant, 
as  any  in  the  Churches  of  New-England.  And  these 
Churches  hope,  that  they  shall  not  hear  that  reproached, 
as  a  new  invention,  which  was  practised  in  the  second 
and  third  centuries. 

"The  famous  Dr.  Hornbeck,  a  professor  in  the  Univer- 
sity of  Leyden,  who  wrote  in  defence  of  the  Presbyterian 
Church  government,  has  published  his  approbation  of 
what  the  New  English  divines,  Cotton,  and  Mather,  and 
Norton,  wrote  in  defence  of  their  explicit  Church  govern- 
ment. 

"And  Zepperus  writes  it,  as  the  manner  and  order  of 
the  Churches  in  Holland,  That  when  any  persons  are 


GATHERING  OF  CHURCHES.  61 

admitted  unto  the  Lord's  table  there,  they  make  a  public 
profession  of  their  faith  before  all  the  church ;  and  like- 
wise COVENANT,  that  they  will  continue  in  that  faith,  and 
lead  their  lives  accordingly.  Several  Synods  in  Holland 
have  required  personal  covenanting  with  God  and  the 
church ;  and  the  incomparable  Voetius  highly  applauds 
their  doing  so." 

^  3'2.    Method  of  Proceeding,  Day  of  Prayer,  &c. 

But  the  agreeing  on  the  terms  of  the  Confession  of 
Faith  and  of  the  Covenant,  is  a  weighty  proceeding ;  re- 
quiring care,  time,  and  particularly  religious  preparation. 
Hence  it  has  been  a  very  judicious  and  commendable 
practice  for  the  persons,  who  are  proposed,  and  expect 
to  engage  in  this  undertaking,  to  set  apart  a  day,  to  be 
spent  together  in  prayer  with  fasting.  The  object  of  this 
is  to  obtain  a  more  intimate  acquaintance  with  each  oth- 
er's character,  to  confess  their  unworthiness  and  their 
dependence  on  God,  and  to  obtain  his  blessing. 

Sometimes  there  is  more  than  one  day  set  apart  for 
these  ends.  And  usually  on  some  occasion  of  this  kind, 
when  the  mind  may  be  supposed  to  be  peculiarly  suscep- 
tible of  correct  and  serious  impressions,  the  Confession 
of  Faith  and  the  Covenant  are  read  and  subscribed  ;  or 
if  tha  written  signature  be  not  given,  they  are  in  some 
other  way  assented  to. — It  may  be  added  here,  that  pre- 
vious to  this,  those  persons,  who  are  members  of  distant 
churches,  are  expected  to  acquaint  them  with  their  in- 
tentions, and  to  obtain  from  them  testimonials  of  their 
character,  and  dismissions  to  the  new  church  about  to  be 
gathered."^  __^ 


♦  See  an  account  of  the  gathering  of  the  First  Congregational 
Church  in  England,  in  Neal's  History  of  the  Puritans,  Pt.  II.  ch. 
ii;  and  of  the  formation  of  the  Churches  of  New-Haven,  Milford, 
and  Guilford  in  Trumbull's  History  of  Connecticut,  ch.  xiii ;  and 


62  GATHERING  OF  CHURCHES. 

^  33.     Assistance  from  neighboring  Churches. 

The  assenting  to  the  Articles  of  Faith  and  the  Cove- 
nant is  not,  according  to  the  practice  of  Congregational- 
ists,  the  completion  of  the  steps,  attending  a  church- 
gathering.  Intending  to  become  a  Congregational 
church,  and  knowing  it  to  be  one  of  the  general  or  fun- 
damental principles  of  that  body,  that  the  Christian 
brotherhood  owe  to  each  other  acts  of  reciprocal  com- 
munion and  fellowship,  they  now  agree  upon  certain 
neighboring  churches  ;  and  making  known,  that  they 
have  taken  the  steps,  preliminary  to  their  complete  or- 
ganization and  acknowledgment  as  a  Congregational 
church,  desire  them  to  meet  on  a  certain  day,  to  aid  in 
the  further  progress  in  this  undertaking.  This  commu- 
nication is  made  by  means  of  what  are  termed  Letters 
Missive^  which  are  laid  before  the  respective  churches 
for  their  consideration  by  their  pastors,  to  whom  they  are 
ordinarily  addressed,  or  by  the  deacons,  in  case  there  be 
no  pastors. 

The  neighboring  churches,  (so  many  as  are  deemed 
necessary  and  proper  to  be  sent  to,)  meet,  by  means  of 
their  pastors  and  delegates,  at  the  place  assigned ;  usu- 
ally in  the  early  part  of  the  day.  Being  called  to  order 
by  some  one  of  the  more  aged  members  of  the  Council, 
who  reads  the  Letter  Missive,  they  proceed  to  choose 
a  moderator,  who  opens  the  session  Avith  devout  sup- 
plications, suited  to  the  object  before  them.     And  now  hav- 

also  of  the  first  church,  gathered  in  Salem,  Mass.  in  Johnson's  Won- 
der-Working Providence,  ch.  x.  There  is  also  an  interesting  and 
minute  narration  of  the  origin  of  the  first  church  in  Portsmouth, 
N.  H.  of  which  the  Rev.  Joshua  Moody  had  the  care,  to  be  found 
in  the  recently  published  Annals  of  Portsmouth,  by  Nathaniel 
Adams,  Esq.  In  these  and  in  many  other  historical  narrations, 
the  principles  and  practices,  mentioned  in  this  chapter,  are  abun- 
dantly illustrated  and  confirmed. 


GATHERING  OF  CHURCHES.  63 

ing  learnt  more  distinctly  the  number  and  objects  of  those, 
by  whom  they  are  called  together,  and  having  ascertain- 
ed the  testimonials,  both  verbal  and  written,  of  their 
Christian  character,  and  considered  all  objections  made 
to  them  by  persons  so  disposed,  they  further  proceed  to 
examine  their  Confession  and  Covenant."^ 

Having  ended  this  examination,  the  Council  in  private 
session  consider  the  propriety  and  duty  of  proceeding 
further.  If  they  find  it  right  and  suitable  to  proceed, 
they  then  assign  to  certain  fit  persons  of  their  number 
the  religious  duties,  which  remain  to  be  performed  in 
public.  And  in  making  these  assignments,  they  have  a 
regard  to  the  wishes  of  the  proposed  Church  and  do  not 
ordinarily  find  occasion  to  differ  from  them,  when  they 
are  found  to  have  expressed  a  desire,  that  certain  indi- 
viduals should  perform  particular  parts. 


*  The  Letter  Missive,  sent  on  these  occasions,  is  usually  ia 

some  such  form  as  this  j  and  to  the  following  purport : 

JV- ,  January  22d,  1829. 

To  the  Congregational  Church  in  L , 

Greeting. 

The  undersigned,  being,  some  of  them,  members  of  separate  and  dis^ 
taut  churches,  and  all  of  them  hoping  to  live  as  the  renewed  and  hum- 
ble followers  of  our  Lord  Jesus  Christ,  ask  leave  respectfully  to  repre- 
sent, that  there  is  no  Congregational  Church  in  the  torcn  of  JV , 

where  they  reside,  \or  as  the  case  may  he,  no  church,  in  connexion  with 
which,  they  can  be  suitably  and  desirably  accommodated.]  According- 
ly after  much  consideration  and  prayer,  they  esteem  it  to  be  a  duty,  and 
are  desirous  to  be  gathered  into  a  new  church,  according  to  authorized 
and  scriptural  order. 

Agreeably,  therefore,  to  the  itsage  of  the   Congregational  churches, 

ne  solicit  your  attendance,  by  your  pastor  and  delegate,  at  JV , 

l]ie, day  of  February  next,  to  advise  and  assist  in  the  aforemen- 
tioned purpose.  The  other  churches  sent  to  are  the  first  Congregation- 
al church  in  A.  SLud  the  Congregational  churches  in  D.  H,  (f-c.  The 
place  of  meeting  is  the  house  of ,  and  at  9  o^ clock,  A.  M. 

Wishing  you  grace,  mercy,  ojid  peace  in  our  Lord  Jesus  Christ,  we 
remain  in  Christian  affection,  Yours, 


64  GATHERING  OF  CHURCHES. 

^34.     Of  the  public  religious  exercises  in  connection  Math  the 
forming  of  a  church. 

The  public  services  are  attended  to  in  the  appropriate 
and  appointed  place,  whatever  it  may  be ;  and  all  persons, 
who  desire  to  be  present,  are  admitted.  It  is  generally 
understood  to  be  proper,  that  seats  should  be  reserved  for 
the  Council,  and  also  for  the  members  of  the  proposed 
new  church. — Ordinarily  the  exercises  commence  with 
a  short  prayer ;  acknowledging  the  divine  excellencies, 
and  seeking  the  favor  of  God  on  the  services  and  solem- 
nities of  the  occasion,  followed  by  reading  some  portion 
of  the  Scriptures  and  singing.  Then  there  is  a  prayer 
of  greater  length,  as  on  the  Sabbath,  followed  by  sing- 
ing, and  then  by  a  sermon,  which,  as  well  as  all  the 
other  exercises,  is  expected  to  have  particular  reference 
to  the  occasion,  on  which  the  assembly  *  is  met  to- 
gether. At  the  close  of  the  sermon,  the  moderator  in- 
forms the  people,  that  an  Ecclesiastical  Council  has  been 
assembled  at  the  appointed  time  and  place,  for  the  pur- 
pose of  aiding  in  constituting  and  organizing  a  Congre- 
gational church.  The  persons,  who  were  found  by  theia 
to  be  proposed  for  the  work,  are  then  named.  The  Mod- 
erator further  states,  that  the  Council  are  satisfied  as  to 
the  religious  character  of  the  persons  before  named, 
which  has  been  approved  to  them  by  testimonials  from 
other  churches,  or  in  other  ways;  and  that  in  the  delibe- 
rations of  the  Council  no  objection,  worthy  of  being  re- 
ceived, has  been  brought  forward  by  any  one.  He  then 
reads  the  Confession  of  Faith  and  the  Covenant  in  the 
presence  of  the  whole  assembly ;  and  having  finished  the 
reading,  he  asks  the  proposed  members,  who  at  this  time 
are  generally  standing  up,  if  they  continue  to  yield  their 
assent  to  said  Confession  and  Covenant,  which  they  sig- 
nify accordingly.  He  then  proposes  the  question  to  the 
Council,  whether  they  are  prepared  to  qicknowledge  them 


GATHERING  OF  CHURCHES.  65 

pu"blicly  as  a  Church,  to  which  they  assent.  A  declar- 
ation is  made  by  the  Moderator  to  that  effect,  accompa- 
nied by  a  few  affectionate  and  devout  remarks. 

There  is  then  a  prayer  of  some  length,  usually  termed 
the  CONSECRATING  PRAYER,  in  which,  among  other  sol-, 
emn  and  suitable  topics,  the  supplicant  does  not  fail  to 
find  abundant  occasion  to  speak  of  the  goodness  of  God 
in  establishing  a  church,  of  the  duty  incumbent  or\ 
Christians  to  enter  into  the  church  state,  and  to  suppli-. 
cate  in  particular  the  blessing  of  God  on  those  individu-. 
als,  who  have  entered  into  that  holy  and  important  rela-; 
tion. — After  this,  some  one  of  the  Council,  to  whom  the 
duty  has  been  allotted,  expresses  what  is  termed  the  fel- 
lowship OF  the  churches.  This  is  a  suitable  occasion, 
not  only  to  express  the  sincere  and  affectionate  regard 
and  interest  of  neighboring  churches,  but  to  assert  and 
insist  on  the  great  principle  of  Congregationalism,*  that 
the  churches  are  not  independent  of  each  other,  but  are 
bound,  by  the  principles  of  the  Gospel,  to  exercise  a  mu- 
tual watch,  love,  and  assistance.  The  fellowship  of  the 
churches  being  thus  given,  the  exercises,  on  these  highly 
solemn  and  joyful  occasions,  are  generally  concluded  in 
the  usual  way  by  prayer,  singing,  and  the  pronouncing 
of  the  benediction. 


*  The  communion,  mutual  aid,  and  accountability  of  the 
Churches  has  already  been  repeatedly  mentioned,  as  an  important 
Congregational  principle  ;  and  that  Congregationalists  do  not  hold 
to  the  independency  of  Churches,  as  the  term  would  be  naturally 
understood.  There  are  abundant  evidences  of  this  declaration  of 
an  historical  and  incidental  kind  ;  saying  nothing  of  the  Platforms, 
But  the  object  of  this  note  is  merely  to  remark,  that  testimony, 
not  only  of  a  very  interesting,  but  of  the  most  clear,  and  satis-r 
factory  character,  may  be  found  in  a  work,  entitled,  The  First 
Principles  of  New  England  concerning  the  Subject  of  Bap-s 
TisM  AND  THE  CoMMUNioN  OF  Churches,  by  lucrcase  Mather,  pria« 
ted  in  1675. 

6* 


66  GATHERING   OF    CHURCHES* 

§  35.     forms  of  Church  Articles  and  Covenant. 

Congregationalists  have  their  principles  of  belief ;  cer- 
tain fundamental  religious  doctrines.  Those  principles 
are  stated  at  length  in  their  public  Confessions.  And  v^^e 
may  say,  with  truth,  although  the  nature  of  the  human 
mind  forbids  us  to  anticipate,  in  large  multitudes,  a  per- 
fect and  inflexible  belief  in  every  particular,  that  they 
yield  as  united,  hearty,  and  sincere  consent  to  their  fun- 
damental doctrines,  as  any  body  of  Christians  whatever. 
Still  it  is  their  practice  in  the  admission  of  members  to  a 
particular  church,  to  require  their  express  assent  only  to 
a  few  prominent  doctrines,  selected  by  that  church  itself. 
These  subordinate  confessions  of  faith,  (i.  e.  the  con- 
fessions of  particular  churches,)  are  not  always  express- 
ed in  the  same  way ;  but  no  Congregational  church 
could  be  formed,  or  would  be  acknowledged  as  possess- 
ing that  character,  whose  private  Confession  of  Faith, 
which  is  particulirly  submitted  to  the  inspection  of  the 
neighboring  churches  at  the  time  of  its  being  gathered, 
and  is  ever  after  subject  to  such  inspection,  Avas  found  to 
be  at  variance  with  the  fundamental  principles  of  the 
General  Confession  or  Creed  of  the  whole  body. 

The  following  may  be  given  as  a  specimen  of  the  Con- 
fessions of  Faith,  and  also  of  the  Covenants  of  particular 
churches. 

CONFESSION  OF  FAITH. 

We  believe,  there  is  one  God,  self-existent,  eternal, 
perfectly  holy,  the  creator  and  rightful  disposer  of  all 
things,  subsisting  in  a  manner  mysterious  to  us,  as  Fa- 
ther, Son,  and  Holy  Spirit.  "We  believe,  that  the  Bible 
is  the  revealed  will  of  God  to  mankind,  and  was  given 
by  inspiration,  as  the  only  unerring  rule  of  faith,  and 
practice.  "We  believe,  that  mankind  are  fallen  from 
their  original  rectitude,  and  are,  while  in  a  state  of  na- 


GATHERING  OF  CHURCHES.  67 

ture,  wholly  destitute  of  that  holiness,  which  is  required 
by  the  divine  Law.  We  believe,  that  Jesus  Christ,  the 
eternal  Word,  was  made  flesh,  or  in  a  mysterious  man- 
ner became  man,  and  by  his  obedience,  sufferings,  and 
death,  made  full  satisfaction  for  the  sins  of  the  world, 
and  opened  a  way,  by  which  all,  who  believe  in  him 
with  repentance  for  their  sins,  may  be  saved  without  an 
impeachment  of  the  divine  justice  and  truth.  We  be- 
lieve, that  they,  -and  they  only,  will  be  saved  in  conse- 
quence of  the  merits  of  Christ,  who  are  born  of  the  Spir- 
it, and  united  by  a  living  faith  to  the  Son  of  God.  We 
believe,  that  God  has  appointed  a  day,  in  which  he  will 
judge  the  world,  when  there  will  be  a  resurrection  of 
the  dead,  and  when  all  the  righteous  will  enter  on  eter- 
nal happiness,  and  all  the  wicked  will  be  condemned  to 
eternal  misery. 

COVENANT. 

Humbly  hoping,  that  Ave  are  united  to  Christ  by  faith, 
feeling  ourselves  under  indispensable  obligations  to  ac- 
knowledge him  before  men,  and  unite  with  his  visible 
Church,  we  solemnly  vouch  Jehovah  to  be  our  God  ;  the 
Lord  Jesus  Christ  to  be  our  ruler,  teacher,  and  Savior ; 
the  Holy  Spirit,  our  guide  and  Sanctifier ;  the  holy  Scrip- 
tures, our  rule  of  faith  and  practice.  We  make  an  un- 
reserved surrender  of  ourselves,  and  Avhatever  belongs  to 
us,  to  the  service  of  God  ;  promising  to  promote,  Avith  all 
our  poAvers,  the  interests  of  the  religion  of  Christ,  and  to 
recommend  it  by  presenting  in  our  conduct  a  constant 
example  of  justice,  temperance,  charity,  and  godliness. 

We  further  promise  to  Avalk  together  with  the  mem- 
bers of  this  Church,  as  becomes  those  of  the  same  re- 
deemed household ;  in  the  exercise  of  Christian  affec- 
tion, in  the  discharge  of  christian  duty,  and  in  submis- 
sion to  its  Avatch  and  discipline.     Relying  for  asistance 


68  CHURCH    OFFICERS. 

on  the  Holy  Spirit,  we  make  these  solemn  declarations 
and  promises  in  the  presence  of  this  assembly,  in  the 
presence  of  Angels,  in  the  presence  of  God,  the  Creator 
and  Judge  of  all. — (See  the  last  section  of  Chap.  V.  of 
this  work  ,  also  Mather's  ratio  disc  at  Art.  1.) 


CHAPTER   IV. 

CHURCH    OFFICERS. 

^  36.     The  need  of  officers  in  the  church  shown  from  the 
light  of  Nature. 

A  church,  in  consequence  of  peculiar  circumstan- 
ces, may  exist  for  a  time  without  officers.  It  may  not  on- 
ly exist,  but  it  possesses  the  ordinary  rights,  privileges, 
and  powers  of  a  church;  as  far  at  least,  as  they  are  sus- 
ceptible of  being  realized  in  its  present  situation.  "It 
has  the  power,"(says  Cotton's  Way  of  the  Congregational 
Churches   Cleared,   Pt.   II.   p.  22,^)  "  to   receive  mem- 


*  John  Cotton. — Perhaps  no  name  holds  a  more  conspicu- 
ous place  in  the  history  of  the  Congregationalists  of  this  country 
than  that  of  John  Cotton,  author  of  the  Work  here  referred  to. 
While  faithfully  discharging  the  ordinary  duties  of  the  ministry, 
and,  from  time  to  time,  employing  his  discerning  pen  on  various 
other  topics,  he  found  time  to  write  much  on  the  subject  of  Church 
Polity.  The  tendency  of  his  writings  is,  throughout,  in  support  of 
the  principles,  laid  down  in  the  Cambridge  Platform  ;  in  the  for- 
mation of  which  he  is  understood  to  have  greatly  contributed. 
Of  course  some  of  the  principles,  he  maintained,  suffered  the  fate 
of  certain  parts  of  the  Platform,  being  reluctantly  adopted  by  the 
Churches  and  very  soon  abandoned  ;  but  the  great  majority,  es- 
pecially those  of  chief  moment,  stifl  remain.  His  book  of  the 
Keys  of  the  Kingdom  of  Heaven  is  particularly  valuable. 

Besides  this  work,  and  The  Way  of  the  Churches  cleared  against 


CHURCH     OFFICERS.  69 

bers,  to  elect  officers,  and   to  do  such  other  acts,  as   do 

not  require  office  rule  and  office  power." "Although 

destitute  of  officers,  it  hath  in  it  a  radical  or  virtual  pow- 
er, whereby  it  may  call  forth  such  officers,  as  may  ad- 
minister all  those  acts  of  office  rule  or  power,  which,  of 
itself  without  them,  it  could  not  exercise." 

Although  it  is  a  principle  of  the  Congregational  sys- 
tem, that  a  church  may  exist  for  a  time,  under  certain 
circumstances,  without  officers  ;  the  appointment  of  offi- 
cers is,  nevertheless,  rightly  considered  essential  to  its 
permanent  and  perfect  organization.  The  dictates  of 
reason,  (in  other  words,  that  light  of  nature,  of  which 
we  have  already  had  occasion  to  speak,)  approve  of,  and 
require  officers  in  the  church.  Churches  are  from  their 
very  nature  corporations,  and  have  been  considered  such 
in  law  ;  but  no  corporation,  whether  civil,  literary,  or 
commercial,  or  formed  for  other  purposes,  would  expect 
to  flourish,  or  even  to  exist  permanently,  without  them. 
Every  church  member  without  doubt  has  duties  to  per- 
form ;  but  there  are  other  duties,  the  performance  of 
which  no  individual  would  feel  himself  at  liberty  to  as- 
sume, except  it  devolved  upon  him  by  vote,  or  in  some 
other  way.  But  evidently  the  devolving  on  an  individual 
by  vote  or  in  some  other  authorized  way,  the  right  and 
duty  to  do  that,  which  he  would  not  otherwise  be  at  lib- 
erty to  doj  is  conferring  an  office,  and  constituting  the 
individual,  for  the  time  being,  an  officer. 

•  Messrs.  Baylie  and  Rutherford,  quoted  in,  the  text,  he  wrote  on 
the  subject  of  the  Congregational  system,  A  Letter  in  answer  to 
Objections  made  against  the  New  England  Churches,  with  the 
Questions  proposed  to  such  as  are  admitted  to  Church  fellowship? 
1641  ;  The  true  Constitution  of  a  particular  visible  Church,  1643; 
The  Way  of  the  Churches  of  Christ  in  New  England,  1645;  and 
a  work,  printed  in  1650,  on  the  Holiness  of  Church  Members,  prov- 
ing, that  visible  saints  are  the  matter  of  a  Church. 


70  CHURCH    OFFICERS. 

Accordingly  it  is  very  reasonably  and  properly  said 
in  the  Platform  of  1648,  (commonly  called  the  Cam- 
bridge Platform,)  "  A  church  being  a  company  of  peo- 
ple combined  together  by  covenant  for  the  worship  of 
God,  it  appeareth  thereby,  that  there  may  be  the  essence 
and  being  of  a  church  without  any  officers,  seeing  there 
is  both  the  form  and  matter  of  a  church ;  which  is  impli- 
ed ,  when  it  is  said,  the  Apostles  ordained  elders  in  every 
church.  Acts  14 :  23.  Nevertheless,  though  officers  be 
not  absolutely  necessary  to  the  simple  being  of  churches, 
v^rhen  they  be  called ;  yet  ordinarily  to  their  calling  they 
are,  and  to  their  well  being."  See  Camb.  Plat,  Chap, 
vi.  ^^  1,  2. 

^  37,    Church  officers  recognized  in  the  Scriptures. 

The  selection  of  persons  to  sustain  offices  in  the  church, 
is  not  more  conformable  to  reason,  than  it  is  to  the  Scrip- 
tures. The  Jewish  Church  .had  its  officers,  its  high 
priest,  its  priests,  and  its  Levites.  They  were  especially 
and  formally  set  apart  for  the  purpose  of  superintending 
such  ceremonies  and  regulations,  as  had  respect  to  the 
instituted  mode  of  worship.  To  them  it  belonged  to  an- 
nounce the  festival  days,  to  select  the  victims  for  sacri- 
fice, to  burn  the  incense,  to  change  the  shew-bread  on  the 
Sabbath,  to  tend  the  fire  on  the  altar  for  burnt  offerings. 
Happily  for  us,  who  live  under  a  more  merciful  as  well  as 
a  more  effective  dispensation,  we  have  no  need  of  officers 
for  these  purposes  ;  and  still  Christian  Churches  cannot 
exist  for  any  length  of  time  without  officers  of  some  kind. 

Christ  is  the  head ;  holding  the  highest  office  in  the 
Christian  Church.  He  is  our  high  priest ;  he  continu- 
eth  forever,  and  hath  an  unchangeable  priesthood ;  and 
yet  needeth  not  daily  to  offer  up  sacrifice.  And  there 
are  other  officers  under  Christ ;  approved  by  his  infinite 
wisdom,  and  destined,  in  an  emphatic  manner,  to  forward 


CHURCH    OFFICERS.  71 

those  plans  of  mercy,  for  which  he  was  willing  to  give  up 
his  life. — Paul  and  Barnabas,  acting  according  to  the 
mind  of  Christ,  ordained  elders  in  every  Church,  Acts 
14 :  23.  Paul  directed  Titus  to  ordain  elders  or  presby- 
ters in  the  towns  of  Crete,  Tit.  1  :  5.  The  Apostle, 
speaking  of  the  Saviour,  says,  "  He  gave  some,  apostles  ; 
and  some,  prophets  ;  and  some,  evangelists  ;  and  some, 
pastors  and  teachers,  for  the  perfecting  of  the  saints,  for 
the  work  of  the  ministry,  for  the  edifying  of  the  body  of 
Christ,  Eph.  4:  11,  12. 

Although  the  appointment  of  Church  officers  is  agree- 
able to  the  common  sense  of  mankind,  and  is  warranted 
by  the  history  of  the  Church  in  all  ages,  it  is  well  known, 
that  the  different  sects  in  religion  do  not  agree  as  to  the 
requisite  number  of  them,  their  names,  or  their  powers. 
Nor  is  there  reason  to  doubt,  that  this  disagreement,  al- 
though it  is  at  times  attended  with  collisions,  and  with 
dissatisfaction,  is  permitted  for  various  wise  and  benefi- 
cial ends. 

^  38.    Number  of  Officers  in  Congregational  Churches. 
Ruling  Elders. 

There  are  but  two  officers,  known  at  the  present  time 
in  the  Congregational  churches  ;  Ministers,  (otherwise 
called  pastors,)  and  Deacons. 

Formerly  there  was  another  class  of  officers,  a  sort  of 
intermediate  grade  between  pastors  and  deacons,  called 
Ruling  Elders.  It  was  considered  as  falling  to  these  offi- 
cers, to  call  together  and  to  dismiss  the  church ;  to  pre- 
pare business  in  private,  in  order  that  it  might  be  more 
speedily  acted  on  in  public  ;  to  feed  the  flock  with  a  word 
of  admonition,  and  to  do  any  other  duties  which  were  ap- 
propriate to  their  peculiar  position. — That  this  office  ex- 
isted ill  the  time  of  the  Apostles,  was  supposed  to  be  ev- 
ident, in  particular,  from  the  first  Epistle  of  Timothy,  5: 
17 ;  "  Let  the  elders,  that  rule  well,  \or  who  discharge 


72  CHURCH    OFFICERS. 

their  office  of  ruling  well,']  be  counted  loorthy  of  double 
honxyr,  [that  is,  as  the  connexion  seems  to  require,  of  dou- 
ble compensation,]  especialhj  those,  \i.  e.  those  Elders  of  a 
higher  class,]  loho  labor  in  the  word  and  doctri7ie.^^  This 
passage  was  thought  to  imply,  that,  besides  the  teaching 
elders  or  those  that  labored  in  the  word,  there  were  offi- 
cers in  the  church,  called  Ruling  Elders,  whose  business 
ordinarily  was  not  to  teach  or  communicate  by  laboring  in 
word  and  doctrine,  although  this  duty  sometimes  fell  to 
them  ;  and  of  course  the  office  was  a  kind  of  intermedi- 
ate one  between  that  of  ministers  and  deacons.  Accor- 
dingly, Ruling  Elders  are  fully  recognized  in  the  Cam- 
bridge Platform,  and  the  duties,  pertaining  to  them,  are 
particularly  pointed  out. 

But  it  was  questioned  by  some  even  from  the  begin- 
ning, as  no  other  passage  of  evident  weight  was  brought 
forward,  Whether  the  office  was  jure  divino,  that  is, 
appointed  and  required  by  the  Scriptures.  It  was  early 
objected,  that  the  last  clause  of  the  passage  in  Timothy 
might  be  rendered  thus  ;  Especially  they  laboring  in 
word  and  doctrine  ;  or  in  this  way,  Especially  as  they 
labor  in  ivord  and  doctrine  ;  which,  as  it  reduces  the  two 
supposed  classes  of  Elders  to  one,  gives  very  essentially 
a  new  turn  to  the  passage.  At  any  rate,  the  office,  and 
the  reasons,  by  which  it  was  supported,  were  not  gene- 
rally satisfactory.  That  there  were  great  doubts  in  re- 
gard to  it  and  that  it  was  never  at  any  period  fully  sanc- 
tioned and  approved  by  the  churches,  is  fully  evident 
from  the  ecclesiastical  history  of  the  country."^ 


*See  Joshua  Scottow's  Old  Men's  Tears  for  their  own  Declen- 
sions, published  in  1691 ;  as  quoted  in  an  interesting  Note  at  p. 
32,  vol.  1.  of  Winthrop's  New  England  by  Savage  ;  also  Mather's 
Magnalia,  bk.  v;  Wise's  Church's  Quarrel  Espoused,  Petit,  iv. 
^  3.  pr.  1772 ;  and  Home's  Ecclesia^tica  Methermeneutica, 
Ques.  X.J  Mass.  Historical  Collections,  vol  x,  p.  91. 


CHURCH    OFFICERS.  73 

§  39-    Further  remarks  on  the  office  of  Ruling  Elders. 

The  disposition,  which  has  been  mentioned,  on  the 
part  of  the  churches,  not  to  sanction  and  put  in  force  the 
part  of  the  Platform  of  Cambridge,  relative  to  Ruling  El- 
ders gained  strength  by  time  ;  and  that  for  various  rea- 
sons.— (1)  One  reason,  beside  the  alleged  want  of  full 
and  decisive  Scripture  authority,  was  the  difficulty  of 
finding  men  in  all  the  churches,  suitable  for  the  office. 
It  was  highly  important,  that  the  Deacons  should  be 
men  of  piety  and  of  respectable  character,  but  for  the  of- 
fice of  Ruling  Elders  there  was  need  of  men  of  a  higher 
grade  ;  and  it  was  not  always  easy  to  obtain  them. 

(2)  It  was  further  thought,  that  the  duties,  allotted 
to  the  Ruling  Elders,  might  be  performed  to  good  pur- 
pose by  the  ministers  and  deacons,  and  perhaps  in  some 
respects  by  committees,  chosen  for  a  time  from  among 
the  private  members  of  the  churches  ;  and  if  so,  it  would 
be  altogether  desirable  to  avoid  those  strifes  and  jealou- 
sies, which  are  very  apt  to  arise  from  the  multiplication 
of  dignities  and  titles.  (3)  And  among  other  things,  as 
the  office  of  these  Elders  was  of  an  executive  nature,  im- 
plying no  small  degree  of  authority  in  the  admission,  ex- 
clusion, and  general  government  of  members,  it  was 
found  to  interfere  at  times  with  that  of  the  Pastor  him- 
self; especially  when  it  happened  to  be  associated,  as 
might  sometimes  be  the  case,  with  an  undue  share  of 
conceit  or  of  pertinacity. "^ 


*  There  is  reason  to  believe,  it  would  be  no  difficult  matter,  to 
glean  from  our  ecclesiastical  annals  sufficient  proofs  of  dissatisfac- 
tion and  uneasiness,  arising  between  the  Pastors  and  the  Ruling 
Elders.  One  of  the  most  unhappy  religious  disputes,  that  existed 
in  the  early  periods  of  the  country,  that  of  the  church  of  Hartford 
in  Connecticut,  seems  to  have  originated  from  this  cause,  viz.  the 
mutual  distrust  and  dissatisfaction  of  the  Pastor  and  the  Ruling 
Elder. — See  Trumbull's  History  of  Connecticut,  chap.  xiii. 


74 


CHURCH    OFFICERS. 


Whatever  might  have  been  the  reasons  of  it,  whether 
these  or  others,  it  is  certain,  the  office  was  never  univer- 
sally adopted,  as  a  part  of  the  authorized  organization  of 
the  churches,  and  that  it  was  soon  almost  universally  re- 
jected. And  accordingly  for  many  years  it  has  ceased 
to  hold  a  place  in  the  arrangements  of  our  ecclesiastical 
constitution. — With  these  explanations  in  respect  to  ru- 
ling elders,  we  are  prepared  to  enter  into  a  more  particular 
consideration  of  the  acknowledged  and  permanent  class- 
es of  officers,  viz.  deacons  and  ministers  or  pastors. 

^  40.     Office  of  Deacons. 

The  first  clear  and  undoubted  account,  which  we  have 
in  the  New  Testament  in  respect  to  the  office  of  dea- 
cons, is  to  be  found  at  the  commencement  of  the  sixth 
chapter  of  Acts.  ^^A?id  in  those  days  ivheji  the  number 
of  the  disciples  ivas  multiplied,  there  arose  a  murmuring 
of  the  Grecians  against  the  Hebrews,  because  their  wid.- 
oivs  were  neglected  in  the  daily  ministration.  Then  the 
twelve  called  the  multitude  of  the  disciples  unto  them,  and 
said.  It  is  not  reasooi,  that  loe  should  leave  the  word  of 
God,  and  serve  tables.  Wherefore,  brethren,  look  you 
out  among  you  seven  men  of  honest  report,  full  of  the  Ho- 
ly Ghost,  and  ivisdom,  ivJiom  we  may  appoint  over  this 
hiisiness.  But  lOe  will  give  ourselves  continually  to  pray- 
er, and  to  the  ministry  of  the  word.  And  the  saying 
pleased  the  whole  multitude  ;  and  they  chose  Stephen,  a 
man  full  of  faith  and  of  the  Holy  Ghost,  and  Philip, 
and  Prochorus,  and  Nicanor,  and  Timon,  and  Parmeni- 
as,  and  Nicolas,  a  proselyte  of  Antioch ;  lohom  they  set 
before  the  Apostles,  and  when  they  had  prayed,  they  laid 
their  hands  on  them.^'' 

In  this  account,  it  is  Avorthy  of  being  remarked,  that  it 
was  left  by  the  Apostles  to  the  church  of  Jerusalem  to 
make  choice  of  the   persons.     And,  therefore,   we  may 


CHURCH    OFFICERS.  75 

well  conclude,  that  the  practice  of  congregationalists, 
who  appoint  to  this  office  by  a  vote  of  the  church,  is  sanc- 
tioned by  Apostolic  authority. — It  would  seem  also,  that 
in  this  instance  there  was  the  imposition  of  hands,  which 
is  practised  in  the  ordination  of  ministers,  in  the  setting 
apart  to  this  office.  But,  in  the  Congregational  Church- 
es, this  ceremony,  at  the  setting  apart  of  deacons,  al- 
though it  is  consistent  with  Congregational  principles,  has 
not  been  generally  practised  for  many  years  ;  as  we  shall 
again  have  occasion  to  notice  before  leaving  this  subject. 

^41.     Of  the  duties  of  Deacons. 

It  is  not  the  sense  of  the  churches,  nor  has  it  been  for 
many  years,  that  the  duties  of  a  deacon  are  limited,  in 
the  language  of  the  Cambridge  Platform,  (en.  vii.  §  4,) 
*'  to  the  care  of  the  temporal  good  things  of  the  church." 
The  duties,  connected  with  the  office,  are  various  and 
important ;  especially  since  all  thoughts  of  the  acknowl- 
edgment and  re-establishment  of  the  office  of  Ruling  El- 
ders seem  to  be  abandoned. 

(1)  Deacons  are  to  be,  in  various  respects,  assist- 
ants to  the  pastors.  As  the  pastors  or  bishops  of 
churches  are  required  "  to  hold  fast  the  faithful  word  as 
they  have  been  taught ;"  so  the  deacons,  in  the  precepts 
respecting  them  in  the  first  Epistle  of  Timothy,  are  di- 
rected "  to  hold  the  mystery  of  the  faith ;"  that  is,  to 
understand  and  maintain  the  peculiar  doctrines  of  the 
Christian  system.  And  it  is  further  required  of  them, 
that  they  be  men  of  gravity  and  sincerity  ;  neither  given 
to  the  indulgence  of  pleasure,  nor  greedy  of  filthy  lucre. 
— The  Scriptures,  therefore,  being  so  explicit  in  requir- 
ing such  qualifications,  it  seems  to  be  an  obvious  infer- 
ence, that  duties,  not  only  of  a  high,  but  of  a  religious 
nature,  are  to  be  performed  by  them;  something  more 


76  CHURCH    OFFICERS. 

than  merely  giving  their  attention  to  the  church's  tem- 
poral concerns  ;  but  these  duties,  whatever  they  may  be, 
are  expected  to  be  subordinate  to  those  of  the  pastor, 
and  to  be  rendered  by  way  of  assistance  to  him.  Accor- 
dingly it  is  supposed  to  fall  to  the  deacons,  (and  the  prac- 
tice of  the  churches  is  in  accordance  with  this  opinion,) 
to  arrange  in  connection  with  the  pastors  such  religious 
meetings  of  a  more  private  pature  as  may  be  necessary  ; 
to  take  the  lead  in  such  meetings  in  the  pastor's  absence  ; 
to  guide  and  instruct  inquirers  after  the  religious  life,  so 
far  as  may  be  in  their  power  ;  and,  in  all  other  suitable 
ways,  to  promote  the  interests  of  the  Christian  cause. 

(2)  Among  other  things,  resulting  from  the  implied 
consent  and  understanding  of  the  church,  it  is  the  practice, 
at  church  meetings  for  mere  business,  for  the  deacons,  in 
the  absence  of  the  pastor,  to  act  as  moderator.  When 
there  is  more  than  one  present,  (there  ordinarily  being  two 
and  sometimes  more  to  each  church,)  the  discharge  of  this 
duty  seems  naturally  to  come  upon  the  elder,  unless  it 
be  otherwise  arranged  between  them. 

(3)  It  is  the  business  of  the  deacons  to  take  charge  of 
the  sacramental  vessels  and  of  other  property,  subject  to 
the  direction  of  the  church  as  a  body ;  also  to  prepare 
the  elements  for  the  communion,  and  to  distribute  them 
to  those,  who  partake.  They  are  likewise  to  inquire  in- 
to the  number  and  circumstances  of  the  indigent  mem- 
bers of  their  respective  churches,  and  to  distribute  to 
them  that  provision,  which  it  is  incumbent  on  the 
churches  to  make  for  such  persons, — And  it  may  not  be 
irrelevant  to  remark,  that  the  duties,  incident  to  the  dea- 
con's office,  are  not  intended  by  the  Congregational 
churches  to  be  merely  nominal ;  they  are  highly  impor- 
tant :  and  there  is  abundant  reason  for  saying,  the  pros- 
perity of  the  cause  of  religion  depends  greatly  on  the  due 
performance  of  them. 


CHtJECH    OFFICERS.  77 

^  42.     Further  remarks  on  the  duties  of  Deacons. 

Although  Deacons,  in  the  absence  of  the  Pastor,  may 
take  the  lead  in  religious  meetings,  and  may  read  the 
Scriptures,  and  make  practical  remarks,  the  order  and 
well-being  of  the  churches  require,  that  they  be  careful 
not  to  entrench  upon  what  are  appropriately  pastoral  du- 
ties ;  and,  therefore,  they  are  not  considered  at  liberty  to 
select  a  text  and  preach  from  it  what  has  to  the  audience 
the  appearance  of  a  Sermon,  and  is  designed  to  be  such ; 
nor  is  it  proper  for  them  to  dismiss  the  assembly  with  a 
formal  benediction,  such  as  is  customarily  heard,  at  the 
breaking  up  of  religious  assemblies,  from  the  lips  of  the 
minister. 

The  reasons  of  these  directions,  saying  nothing  of  the 
plain  Scripture  distinction  between  the  duties  of  pastors 
and  deacons,  are  obvious.  There  are  certain  distinctive, 
we  might  almost  say,  sacred  associations  with  the  char- 
acter of  a  pastor,  which  are  important  to  be  sustained, 
and  which  would  be  broken  up,  by  authorising  such  a 
course  on  the  part  of  the  deacons  ;  beside  the  additional 
evils  of  disorder  and  various  jealousies.  These  evils  are 
not  merely  imaginary,  but  have  developed  themselves  at 
various  times.  Look,  for  example,  at  the  first  Congrega- 
tional church  in  New  England,  that  of  Plymouth  in  Mas- 
sachusetts ;  the  immediate  and  worthy  offspring  of  Mr. 
Robinson's  church  in  Leyden.  This  church  had  no  pas- 
tor for  a  number  of  years  ;  the  Ruling  Elder,  Mr.  Brews- 
ter, was  a  diffident  man,  although  possessed  of  excellent 
sense  and  learning  ;  the  brethren  of  the  church  often 
spoke  in  its  meetings,  as  was  natural,  and  under  certain 
limitations  would  have  been  highly  beneficial.  But  a 
spirit  of  pride  and  self-sufficiency  was  fostered,  which 
seems  to  have  spread  itself  into  other  churches  in  the 
Plymouth  Colony,  and  the  results  were  unhappy. — "The 

preachments  of  those,  whom  they  called  gifted  brethren, 
7* 


78  CHURCH    OFFICERS. 

(says  Cotton  Mather,  Magnalia,  Bk.  I.  ch.  iii.  ^  7,)  pro- 
duced those  discouragements  unto  their  ministers,  that  al- 
most all  the  ministers  left  the  Colony,  apprehending  them- 
selves driven  away  by  the  insupportable  neglect  and  con- 
tempt, with  which  the  people  on  this  occasion  treated  them. 
And  this  dark  hour  of  eclipse  upon  the  light  of  the  Gospel 
in  the  churches  of  the  Colony  continued  until  their  humil- 
iation and  reformation  before  the  great  Shepherd  of  the 
sheep,  who  hath  since  blessed  them  with  a  succession  of 
as  worthy  ministers  as  most  in  the  land." 

Under  the  gifted  brethren,  here  mentioned,  we  may 
suppose  deacons  to  be  included  ;  and  if  not,  the  statement 
which  is  made,  clearly  illustrates  the  inexpediency  of  that 
state  of  things,  which  is  designed  to  be  opposed.  And  we 
may  plead  not  only  the  lessons  of  history,  but  the  authority 
of  the  founders  of  our  Churches.  Mr.  Robinson  in  his 
Apology^  allows,  that  not  only  deacons,  but  lay-mem- 
bers, strictly  so  called,  may  ^ro^/^e^y,  (as  the  phrase  then 
was;)  that  is,  may  explain  the  Scriptures,  and  exhort ;  but 
he  contends,  that  this  practice  ought  to  be,  in  some  meas- 
ure, subjected  to  the  permission  and  control  of  ministers. 
Such,  at  least,  is  the  obvious  spirit  of  his  remarks. 

<^  43.     Induction  of  Deacons  into  Office. 

Deacons  are  appointed  by  the  particular  churches,  in 
which  they  are  expected  to  exercise  their  office  ;  it  hav- 
ing ever  been  an  admitted  principle,  that  the  election  of 
all  their  officers  rests  with  the  churches  alone.  They 
are  inducted  into  their  office,  or  rather  enter  upon  its  du- 
ties with  but  little  ceremony.  The  practice,  however,  in 
this  particular,  was  certainly  different  in  former  times  from 
what  it  is  at  present.  When  Philip  and  Prochorus  and 
others  had  been  chosen  deacons  by  the   church  of  Jeru- 

*  At  Chapter  viii.  as  quoted  in  Dr.  Belknap's  Am.  Biography, 
Art.  Wm,  Brewster.— Prince's  Annals  of  N.  Eng.,  vol.  ii.  p.  70. 


CHURCH    OFFICERS.  79 

salem,  we  read,  that  they  were  set  before  the   Apostles, 
who  prayed  and  laid  their  hands  on  them. 

Coming  down  to  the  times  of  our  own  particular  sect, 
we  are  informed  in  the  history  of  the  First  Church  in 
Boston,=^  that  the  imposition  of  hands  was  practised,  as  a 
sign  of  consecration,  in  respect  to  deacons,  as  well  as 
ministers. 

This  ceremony  on  the  introduction  of  deacons  into 
their  office,  which  is  known  to  have  been  practised  by 
various  other  churches,  is  recognized  in  the  Platform  ;t 
"  Church  officers  are  not  only  to  be  chosen  by  the  church 
Acts  xiii.  3,  xiv.  23  ;  but  also  to  be  ordained  by  imposition 
of  hands  and  praijer,  with  which  at  the  ordination  of  El- 
ders, fasting  is  also  to  be  joined,  1st  Tim.  v.  32." 

But  this  mode  of  consecration,  (by  the  imposition  of 
hands  as  in  the  ordination  of  a  minister,)  is  not  general- 
ly practised  at  the  present  day.  On  what  grounds  this 
has  happened,  has  not  been  fully  explained ;  and  it  has 
been  attended  with  regret  on  the  part  of  some,  although 
approved  by  the  greater  number.  But  while  the  cere- 
mony of  imposition  of  hands  seems,  to  a  great  extent,  to 
be  practically  abolished  in  respect  to  deacons,  it  is  evi- 
dently necessary  for  the  good  of  religion,  that  the  minds 
of  the  people  should  be  directed  towards  the  office  ;  and 
it,  therefore,  seems  suitable,  that  the  pastor  should  im- 
prove the  occasion  of  an  appointment  to  the  deaconship 
by  publicly  remarking  on  the  nature  of  the  office  and  the 
duties  of  the  incumbent.  This  has  frequently  been  done; 
and  this  exposition  of  the  nature  of  the  office,  and  of  the 
duties  connected  with  it,  is  sometimes  accompanied  with 
a  particular  address  to  the  person,  chosen  to  it. 

*  Emersou's  Historical  Skeich  of  the  First  Church  in  Boston; 
Sect.  I. — Mass.  Historical  Collections,  vol.  x.  p.  42. 
t  Camb.  Platf.  Chap.  ix. 


80  CHURCH   OFFICERS. 

^  44.     Office  of  Minister  or  Pastor. 

There  is  evidently,  say  those  whose  principles  we  are 
endeavoring  to  give  an  account  of,  a  higher  office,  recog- 
nized in  the  Scriptures,  than  that  of  deacons,  viz.  the  of- 
fice of  pastor  or  minister.  This  officer  is  commonly 
mentioned  in  the  New  Testament  under  the  name  of  El- 
der, though  sometimes  under  that  of  Overseer  or  Bish- 
op. Accordingly,  (Acts  xx.  17,  28,)  the  Elders  of  the 
church  of  Ephesus  are  required  to  take  heed  to  the  flock, 
over  which  the  Holy  Ghost  had  made  them  Overseers  ; 
the  original  of  this  last  word,  episcopoi,  being  in  some 
other  places  rendered  Bishops;  see  Philipp.  i.  1,  first 
Tim.  iii.  2,  Tit.  i.  5—7. 

That  Elders,  which  is  a  general  term  for  certain  church 
officers,  is  used  as  synonymous  with  Bishops  or  overseers, 
seems  to  be  particularly  confirmed  from  the  manner,  in 
which  the  subject  is  treated,  in  the  passage  last  referred 
to.  "For  this  cause,''^  says  the  Apostle, '■'■left  I  thee  in  Crete, 
that  thou  shouldest  set  in  order  the  things,  that  are  want- 
ing, and  ordain  Elders  in  every  city,  as  I  had  appointed, 
thee  ;  if  any  be  blameless,  &c."  In  this  passage  Titus  is 
required  to  set  apart  certain  persons  as  Elders  for  the 
service  of  the  churches  in  the  Cretan  cities,  if  there  were 
any  to  be  found,  possessing  a  particular  character.  And 
immediately  after,  the  reason  of  such  an  express  and  care- 
ful direction  is  given,  viz.  That  a  Bishop  must  be  blame- 
less, not  self-willed,  not  given  to  anger,  and  the  like.  So 
that  evidently  the  connection  and  obvious  meaning  of  the 
passages  taken  together  render  it  necessary  to  consider 
Elders  and  Bishops  synonymous. 

It  would  seem,  then,  that  elders  and  bishops  or  over- 
seers, whatever  might  be  their  appropriate  duties,  and 
whatever  relation  they  might  sustain  to  the  subordinate 
office  of  deacons,  were  one  and  the  same  grade  or  spe- 
cies of  Church  officer.     But  nothing    is  more  evident 


CHURCH    OFFICERS.  81 

than  the  fact,  that  the  elders  of  the  New  Testament  were 
the  ministers  or  pastors  of  particular  churches.  And  if 
so,  it  is  consistently  inferred,  that  the  Scriptures  do  not 
elevate  bishops,  which  is  but  another  name  for  elders  or 
pastors,  to  an  ascendancy  and  control  over  an  assemblage 
or  multitude  of  churches.  Whatever  opinions  may  be 
held  by  other  Christian  denominations,  this  is,  at  least, 
the  doctrine  of  Congregationalists  ;  they  know  no  lower 
officer  than  deacons,  and  none  higher  than  pastors  ;  they 
consider  these  two  classes  of  officers  to  be  fully  recogniz- 
ed in  the  Scriptures,  and  both  of  them  to  be  of  great  im- 
portance. "^ 

^  45.     Distinction  of  Elders  or  ministers  into  Teaching  and 
Pastoral. 

In  the  early  periods  of  our  ecclesiastical  history,  two 
ministers  were  required  to  each  church.  Nor  in  general 
did  the  churches  fail  of  supporting  the  required  number, 
except  from  accidental  circumstances.  The  general 
terms,  elder,  and  minister,  were  then  applied  to  both 
indiscriminately ;  while  the  subordinate  distinction  of 
office  was  indicated  by  the  terms,  teaching,  and  pasto- 
ral. So  that  we  often  read  of  a  teaching  elder  or  teach- 
er, and  of  a  pastoral  elder  or  pastor  in  the  same  church; 
as  in  the  first  Congregational  church  in  Boston,  Mr. 
Wilson  was  many  years  Pastor,  Avhile  Mr.  John  Cotton 


*  This  subject  is  remarked  upon  by  almost  all  the  writers 
whom  we  have  occasion  to  refer  to  ;  in  some  incidentally  ;  in 
others  more  at  large.  Those,  who  wish  to  see  it  examined  more 
particularly,  will  find  it  carefully  treated,  and  at  some  length,  in 
the  writings  of  Dr.  Dwight.  Among  other  topics,  relative  to  the 
general  subject,  he  attempts  to  show  by  various  quotations,  that 
there  is  an  agreement  in  the  sentiments  of  Congregationalists  with 
those  of  a  number  of  eminent  Episcopalian  writers. — See  Theol- 
ogy, explained  and  defended,  in  a  series  of  Sermons  by  Timothy 
Dwight,  S.T.D.  LL  D.  Ser.  cl.  cli. 


8^  CHURCH    OFFICERS. 

was  at  the  same  time  Teacher.  This  distinction  of  min- 
isters into  teachers  and  pastors  is  thus  noticed  in  the 
sixth  chapter  of  the  Cambridge  Platform.  "  The  pastor's 
special  ivork  is  to  administer  a  loord  of  loisdom,  Eph.  iv. 
11,  Rom.  xii.  7,  8,  1st  Cor.  xii.  8.  The  teacher  is  to 
attend  to  doctrine^  and  therein  to  administer  a  loord  of 
knoivledge,  1  Tim.  iv.  1,  2,  Tit.  xi.  9;  and  either  of  them 
to  ad7ni7iister  the  seals  of  that  covenant^  nnto  the  dispen- 
sation of  which  they  are  alike  called.'^ 

This  arrangement,  independently  of  the  support 
which  they  supposed  it  received  from  the  Scriptures,  nat- 
urally suggested  itself  to  the  fervent  piety  of  our  forefa- 
thers, but  time,  which  infallibly  brings  out  from  human 
systems  unforeseen  excellencies  and  defects,  has  clearly 
evinced  its  incompatibility  with  the  prosperity  of  the 
churches,  and  it  has  consequently  been  dropped.  No 
formal  measures  seem  to  have  ever  been  taken  to  alter 
this  part  of  the  plan,  but  it  fell  away  through  its  own 
mere  weight  and  deficiency.  Beside  the  increased  ex- 
pense of  the  method,  which  many  of  the  churches  were 
unable  to  bear,  it  was  soon  found,  it  presented  an  oppor- 
tunity for  rivalships  between  the  ministers  themselves 
and  for  dissentions  in  the  flock. — Nor  does  it  sufficiently 
appear,  that  the  passages  of  Scripture  referred  to  author- 
ize this  distinction  in  the  ministry.  Indeed  the  follow- 
ing passage  has  been  justly  thought  to  be  utterly  incon- 
sistent with  it ;  Eph.  iv.  11,  "And  he  gave  [that  is,  ap- 
pointed,] some  Apostles,  and  some  prophets,  and  some 
evangelists,  and  some  pastors  and  teachers."  In  look- 
ing at  this  passage,  it  will  be  noticed,  that,  in  the  prece- 
ding clauses,  certain  persons  are  stated  to  have  been  giv- 
en or  appointed  as  Apostles  ;  others  as  Prophets  ;  others 
as  Evangelists  ;  but  in  the  last  clause  there  are  evidently 
two  classes  of  duties  combined  together  or  two  offices  in 
one^  and,  in  reference  to  this  union  of  duties,  others  were 


CHURCH    OFFICERS.  83 

appointed  to  be  Pastors  and  Teachers ;  that  is,  to  the 
combined  teaching  and  pastoral  office.  If  this  be  a  cor- 
rect view,  the  teaching  and  pastoral  duties  are  not  to  be 
separated,  but  exercised  by  the  same  person. 

§  46.     Ministerial  or  pastoral  duties. 

The  pastors  of  churches  are  rightly  considered  under 
God  the  great  instruments  and  means  of  their  prosperity. 
To  the  persons,  who  are  called  to  that  important  station, 
the  solemn  language  of  Scripture  is ;"  Take  heed  unto 
all  the  flock,  over  which  the  Holy  Ghost  hath  made  you 
overseers,  to  feed  the  church  of  God,  which  he  hath  pur- 
chased with  his  own  blood."  The  duties,  incumbent 
upon  them,  are  various  ;  and  in  a  work,  which  did  not 
aim  at  conciseness,  the  considerations,  relative  to  them, 
might  be  spread  over  a  volume. 

1.  Preackincx. — Of  these  duties  the  first  perhaps  in 
order  and  importance  is  Preaching.  It  is  obviously  agree- 
able to  the  light  of  nature,  to  the  common  reason  of  m.an- 
kind,  that  some  person  in  every  church  should  be  partic- 
ularly required  to  perform  this  service,  the  object  of 
which  is  to  instruct,  guide,  and  strengthen  in  the  relig- 
ious life.  The  reasonableness  and  importance  of  this  is 
particularly  evident,  when  we  consider,  that  the  subject 
of  religion  embraces  a  vast  variety  of  duties  and  relations. 
Although  its  more  striking  and  characteristic  elements 
are  level  to  the  comprehension  of  all,  still  it  cannot  be 
denied,  that  the  hearers  will  be  greatly  aided  by  more 
particular  views,  by  the  development  of  remote  princi- 
ples, and  by  the  application  of  those  principles  to  partic- 
ular situations  and  circumstances.  Among  the  topics, 
handled  by  the  preacher,  are  the  character  of  God,  the 
evils  of  sin,  the  mysteries  of  redemption,  the  necessity  of 
a  renovated  heart,  and  the  progressive  triumphs  of  a  ho- 
ly life.     They  embrace  the  whole  circle  of  feelings  and 


84  CHURCH    OFFICERS. 

duties,  which  bind  us  to  earth  and  to  heaven,  to  time  and 
to  eternity,  to  our  fellow  beings  and  to  our  Creator.^^ 

2.  Pastoral  visits  and  private  instruction. — Min- 
isters are  "  to  watch  for  souls,  as  those,  who  must 
give  an  account."  So  solemn  a  direction  seems  to  im- 
ply and  to  require,  that  they  must  concern  themselves 
with  individuals,  as  well  as  with  the  gi-eat  congregation. 
However  careful  the  pastor  may  be,  his  public  instruc- 
tion will  in  general  only  apply  to  the  public  or  common 
wants  of  his  hearers.  At  any  rate  there  are  many  trou- 
bles of  the  soul,  which  can  be  more  effectually  counter- 
acted by  private  conversation,  and  in  the  bosom  of  one's 
own  family.  At  their  fireside  the  feelings  of  the  people 
are  more  readily  and  freely  disclosed  than  elsewhere  ;  the 


*  The  earliest  preachers  of  the  Congregationalists  did  not  use 
Notes  ;  their  sermons  were  unwritten,  although  they  could  not  al- 
ways be  called  extemporaneous.  The  first  person  in  North  Amer- 
ica of  the  Congregational  sect,  who  is  known  to  have  used  notes, 
was  Rev.  John  Warham,  a  worthy  minister  of  Windsor  in  Connec- 
ticut. Cotton  Mather,  to  whom  we  are  indebted  for  this  fact,  gives 
us  to  understand,  that  Warham,  by  this  practice,  gave  considera- 
ble offence  to  some  judicious  persons,  who  had  never  heard  him. 
But  he  adds,  "  when  they  once  came  to  hear  him,  they  could  not 
but  admire  the  notable  energy  of  his  ministry." — The  preachers 
of  the  present  day  pursue,  in  some  respects,  a  middle  course.  Gen- 
erally speaking,  the  more  formal  sermons,  preached  on  the  Sabbath, 
are  written ;  but  on  other  occasions,  as  private  lectures  and  con- 
ferences, they  frequently  preach  without  notes.  And  this  course 
seems  to  give  general  satisfaction. 

A  remark  of  the  celebrated  Baxter,  in  reply  to  certain  gain- 
sayers  on  this  subject,  is  perhaps  worthy  of  being  added  here. 
"It  is  not,  (says  he,)  the  want  of  abilities,  that  makes  us  use  our 
notes  ;  but  a  regard  to  our  work  and  the  good  of  our  hearers.  I 
use  notes,  as  much  as  any  man  when  I  take  pains,  and  as  little  as 
any  man,  when  I  am  lazy,  or  busy,  or  have  not  leisure  to  prepare. 
It  is  easier  to  us  to  preach  three  sermons  without  notes,  than  one 
with  them.  He  is  a  simple  preacher,  that  is  not  able  to  preach  a 
day  without  preparation,  if  his  strength  would  serve." 


CHURCH    OFFICERS.  8^ 

seriousness  of  devotion  assumes  an  unknown  loveliness 
of  character,  because  it  ascends  to  heaven,  mingled  with 
all  the  kindly  charities  of  home  ;  and  a  new  friendship  is 
formed  for  the  visitant  himself,  which  is  the  more  sacred 
and  dear  on  account  of  the  place  of  its  origin. 

It  has  also  been  expected  of  the  pastors  of  these  church- 
es, that  they  attend  in  particular  to  the  instruction  of 
children  in  religious  things.  Accordingly  it  is  common 
for  them  to  impart  catechetical  instruction,  and  to  aid 
more  or  less  in  the  formation  and  support  of  Sabbath 
schools  and  Bible  classes.  And  these  means  of  religious 
knowledge,  through  the  favor  of  God,  have  been  greatly 
blessed. 

^  47.     The  duties  of  ministers  further  considered. 

There  are  various  other  duties  of  greater  or  less  im- 
portance. At  the  business  meetings  of  the  church,  the 
Pastor,  with  the  implied  consent  and  approbation  of  the 
members,  acts  as  Moderator  ;  which  the  superior  office, 
sustained  by  him,  seems  to  render  suitable.  The  duty  may 
also  properly  be  assigned  to  him,  if  the  church  think  it 
best,  to  keep  the  records  of  the  church,  and  to  act  as  its 
clerk.  There  is  a  convenience  in  this  practice,  if  other 
circumstances  are  favorable,  since  all  instances  of  baptism, 
both  of  infants  and  of  adults,  whether  the  latter  be  ad- 
mitted into  full  communion  or  not,  ought  to  be  noted  in 
the  church  records.  We  may  naturally  suppose  also, 
that  many  ecclesiastical  incidents  of  a  historical  nature, 
and  worthy  of  notice,  would  find  a  place  in  the  records 
through  the  instrumentality  of  the  pastor,  which  would 
not  be  likely  to  be  recorded  by  another  hand. 

In  the  admission  and  exclusion  of  members,  although 
the  vote  of  the  pastor  has  in  itself  no  more  weight  than 
that  of  other  individuals,  it  is  particularly  his  duty  to  in- 
form himself  both  as  to  principles  and  facta. 


ob  CHURCH   OFFICERS. 

§  48.    Of  committees  of  Laymen,  for  religious  purposes. 

But  it  is  sometimes  asked,  Are  the  two  classes  of  offi- 
cers, Ministers  and  Deacons,  sufficient  for  the  perform- 
ance of  the  duties  of  the  church  ?  Would  not  its  inter- 
ests be  subserved,  if  there  were  other  gi'ades  of  office  ? 
— Before  directly  answering-  such  inquiries,  let  it  be  no- 
ticed, there  has  undoubtedly  existed  a  jealousy  on  this 
subject;  an  unwillingness  to  establish  in  the  church  a 
greater  number  of  permanent  officers,  even  if  some  ad- 
vantage might  at  times  be  expected  from  it,  than  are 
clearly  authorised  in  the  Scriptures.  Such  scruples  are 
not  only  natural  to  a  truly  religious  mind,  but  they  com- 
mend themselves  to  common  foresight  and  prudence ;  es- 
pecially, when  we  consider,  how  prone  men  are  to  per- 
vert to  improper  purposes  the  power  they  possess. 

Nevertheless  there  are  occasional  duties,  arising  out 
of  the  relations  and  wants  of  the  churches,  which  are 
performed,  without  recourse  being  had  to  the  pastors  or 
deacons.  Members  of  churches,  who  sustain  no  perma- 
nent office,  are  often  chosen  by  their  brethren  to  act  as 
delegates  at  Conferences,  Ordinations,  and  at  other 
times.  Committees  also  are  frequently  appointed  to  per- 
form duties,  both  secular  and  religious.  For  instance,  it 
is  the  custom  in  some  of  the  churches  to  visit  formally, 
perhaps  once  a  year,  all  their  members,  by  means  of  a 
Committee,  consisting  wholly  or  in  part  of  laymen.  The 
object  of  these  visits  is  religious  ;  to  learn  the  spiritual 
condition  of  the  members,  and  to  excite  them  to  renew- 
ed watchfulness   and  faithfulness. 

As,  therefore,  the  lay-members  are  liable  to  be  called 
upon  for  very  considerable  services,  and  are  in  point  of 
fact  frequently  called  upon  for  such  services,  it  may  be 
safely  said,  that  the  interests  of  our  churches  need  not 
necessarily  remain  unattended  to,  or  be  in  any  way  neg- 
lected.    And  this  system,  while  it  secures  the  general  in- 


CHURCH    OFFICERS.  87 

terest  of  the  churches,  possesses  the  merit,  by  putting  it 
to  new  tests  and  exercises,  of  communicating  additional 
consistency  and  beauty  to  the  religious  character  of  lay 
members  who  are  thus  employed. 

§  49.     Duties  of  the  brotherhood  or  private  members. 

Beside  the  duties,  which  are  appropriate  to  particular 
offices,  or  the  performance  of  which  is  especially  assign- 
ed to  a  small  number  of  individuals  of  the  church,  there 
are  others,  which  pertain  to  the  whole  of  the  church 
alike.  It  makes  nothing  against  this  statement,  that  the 
duties  here  referred  to,  are  of  a  general  nature. 

(1)  The  private  members  or  brotherhood  are  bound  to 
take  heed  to  their  principles. — Whether  they  relate  to 
doctrines  or  practice,  it  is  their  duty  to  profess  them 
openly  and  seriously,  and  to  defend  them,  when  they  are 
attacked.  They  thus  escape  the  imputation  of  acting  un- 
der hypocritical  pretences,  and  exhibit  a  decision,  which 
is  becoming  in  all  men,  most  of  all  in  a  follower  of  the 
crucified  Redeemer.  The  church  is  declared  to  be  "  the 
pillar  and  ground  of  the  truth,''^  1st  Tim.  iii.  15 ;  and 
again,  the  church  is  required  "  to  hold  forth  the  word  of 
life"  Philip,  ii.  16.  And  this  may  be  done  in  various 
ways  ;  by  refuting  the  infidel,  by  reproving  the  world- 
ling, and  by  taking  part  in  the  prayers  and  exhortations 
of  religious  meetings.  Accordingly  it  is  remarked  in 
commendation  of  the  three  thousand,  who  were  baptized 
at  the  Pentecost,  that  they  continued  steadfast  in  the 
Apostles'  doctrine  and  fellowship. 

(2)  Furthermore,  the  private  members  or  brotherhood 
are  bound  to  take  heed  to  their  conduct. — In  all  their 
intercourse  with  the  world,  their  calling  enjoins  the  ut- 
most purity,  the  most  sincere  good-will,  and  the  strictest 
integrity.  "Whatsoever  things,  (says  the  Apostle,  Phil. 
iy.  8,)  are  true,  whatsoever  things  are  honest,  whatsoever 


88  ADMISSION    OF    MEMBERS. 

things  are  just,  whatsoever  things  are  pure,  whatsoever 
things  are  lovely,  whatsoever  things  are  of  good  report,  if 
there  be  any  virtue,  if  there  be  any  praise,  think  of  these 
things."  And  more  than  this,  they  are  bound,  not  only 
to  avoid  evil,  but  to  do  positive  good.  They  are  required 
to  exhibit  a  living  and  active  holiness,  and  to  see  that  the 
divine  excellency  of  Christ's  religion  leaves  its  stamp, 
not  only  on  their  own  souls,  but  on  their  neighborhood, 
on  their  country,  on  the  age  in  which  they  live,  and  on 
the  world.  "Therefore,  my  beloved  brethren,  (says  the 
Apostle,  1st  Cor.  xv.  58, )  be  ye  steadfast,  immovable, 
always  abounding  in  the  work  of  the  Lord  ;  forasmuch 
as  ye  know,  that  your  labor  is  not  in  vain  in  the  Lord." 
— See  Dr.  Owen's  Brief  Instruction  in  the  Worship  of 
God  and  Discipline  of  the  Churches,  Quest.  24. 


CHAPTER  V. 

ADMISSION  OF  MEMBERS. 

§  50.    Of  the  character  of  those  to  be  admitted. 

The  materials  of  a  church  are  visibly  religious  persons 
or  saints  by  calling,  as  they  have  sometimes  been  term- 
ed ;  that  is,  those,  who  are  professedly  and  apparently 
followers  of  Christ  both  in  principles  and  practice.  Of 
such  it  is  to  be  composed  in  the  beginning,  and  of  such 
only  it  is  to  be  made  good,  and  increased  in  subsequent 
additions.  But  when  it  is  said,  that  the  members  of  a 
church  must  give  evidence  of  being  persons  of  this  des- 
cription, something  more  is  requisite  in  their  character 
and  life,  than  a  mere  exemption  from  gross  and  open 
scandals.     There  maybe  an  outward  correctness,  an  un- 


ADMISSION    OP    MEMBERS.  89 

exceptionable  exterior  in  many  respects,  without  true  re- 
pentance, faith  in  Christ,  or  an  obedience,  flowing  whol- 
ly from  the  love  of  God.  There  must  be  some  evidence 
of  these,  as  well  as  of  mere  external  morality,  to  entitle 
men  to  be  considered  visible  saints. 

It  is  the  language  of  all  the  writers,  to  whom  we  are 
accustomed  to  look  as  authority  on  these  subjects,  that 
the  character  of  church  members  is  of  more  consequence 
than  their  number.  They  express  great  anxiety,  that 
those,  who  profess  the  name  of  Christ,  should  be  holy.  It 
is  better,  that  the  churches  should  consist  of  a  few,  who 
fix  their  minds  on  the  enjoyment  of  God  as  their  chief 
good,  than  that  they  should  embrace  multitudes,  many 
of  whom  are  governed  by  merely  worldly  motives.  That 
this  has  ever  been  a  fundamental  principle,  we  have  al- 
ready had  repeated  occasion  to  remark. — See  ^§11,  17, 
25,  compared  with  Platf.  chap.  iii.  ;  also  W.  Bartlet's 
Model  of  the  Primitive  Congregational  Way,  chap.  ii.  ; 
Cotton's  Way  of  the  Churches  of  Christ  in  New  Eng- 
land, chap.  III.  ^  2 ;  Church-Government  and  Covenant 
discussed,  in  an  Answer  of  the  Elders  of  New  England 
to  xxxii  Questions,  Qs.  ii.  &c, 

§  51,     Claims  or  right  of  such  to  admission. 

Those,  who  are  redeemed  by  the  blood  of  Christ  and 
bear  his  image,  have  a  claim,  a  right  to  church  fellowship, 
and  to  the  privileges,  attendant  upon  it.  The  church  has 
its  origin  in  the  will  of  God,  and  not  of  men  ;  its  founda- 
tions are  deeply  laid  in  the  rebellions  of  the  human  race, 
and  in  the  wisdom  and  the  mercy,  which  have  provided  for 
their  redemption.  No  body  of  mere  men,  therefore, 
has  a  right  to  control,  or  act  against  its  principles,  but 
merely  to  administer  them.  It  may,  undoubtedly,  be  their 
duty  to  extend  the  blessings  of  the  church  state  as  far  as 

8* 


90  ADMISSION    OF    MEMBERS. 

possible ;  but  it  is  neither  their  duty,  nor  their  right  to 
check,  and  diminish  them  in  any  way.  Hence  no  per- 
sons, who  sincerely  assent  to  the  creed  and  the  ecclesi- 
astical organization  of  a  particular  church,  and  give  suit- 
able evidence  of  possessing  a  christian  character,  can  be 
refused  admission.  Accordingly  it  was  long  since  clearly 
maintained  by  Dr.  Owen,  (Original,  Nature,  &c.  of 
Churches,  Chap,  viii.)  that  congregational  churches  can 
never  deny  their  communion  unto  any  persons,  high  or 
low,  rich  or  poor,  old  or  young,  male  or  female,  whose 
application  for  admission  is  seconded  by  such  a  profes- 
sion of  faith  in  Christ  and  of  obedience  to  him,  as  is  not 
contradicted  by  sins  of  life. 

The  Platform  says,  (Chap.  xii.  ^  2,)  "  The  things, 
vrhich  are  requisite  to  be  found  in  all  church-members, 
are  repentance  for  sin  and  faith  in  Jesus  Christ,  Acts, 
ii.  38,  viii.  42,  37;"  implying,  that,  where  these  qualifi- 
cations are  had,  it  is  incumbent  on  the  church  to  receive 
such.  In  the  next  section  of  the  Platform,  are  the  fol- 
lowing judicious  and  charitable  expressions,  which  may 
serve,  in  some  measure,  to  show  the  sentiments  of  the 
framers  of  that  instrument  in  respect  to  the  subject  be- 
fore us  :  "The  weakest  measure  of  faith  is  to  be  accept- 
ed in  those,  that  desire  to  be  admitted  into  the  church, 
Rom.  xiv.  1  ;  because  weak  christians,  if  sincere,  have 
the  substance  of  that  faith,  repentance,  and  holiness, 
which  is  required  in  church  members,  and  such  have 
most  need  of  the  ordinances  for  their  confirmation  and 
growth  in  grace.  The  Lord  Jesus  would  not  quench  the 
smoking  flax,  nor  break  the  bruised  reed  ;  but  gather 
the  tender  lambs  in  his  arms  and  carry  them  gently  in 
his  bosom."— Matt.  12:  20,  Isa.  40,  11. 


ADMISSION    OF    MEMBERS.  91 

<5>  52.     Statements  of  personal  religious  experience. 

It  is  the  practice  for  persons,  who  are  proposed  to  be 
admitted  into  a  church,  to  give  some  account  of  their  re- 
ligious belief,  and  of  their  personal  religious  experience. 
If  this  practice  were  not  followed,  it  would  be  difficult 
to  secure  the  exclusion  of  all,  who  do  not  give  some  evi- 
dence of  a  renewed  heart ;  an  object  so  dear  to  the 
churches,  and  so  essential  to  their  well-being.  Sometimes 
a  written  statement  is  presented  to  the  church,  entering, 
according  to  circumstances,  with  greater  or  less  particu- 
larity into  the  details  of  the  person's  doctrines  and  expe- 
rience ;  sometimes  the  statement  is  verbal ;  and  in  other 
cases,  the  examination  is  conducted  in  the  way  of  ques- 
tion and  answer.  The  mere  method  or  form  of  the  ex- 
amination is  not  considered  important,  but  may  be  dif- 
ferent, at  different  times,  according  as  the  situation  of 
the  applicant,  or  of  the  church,  or  of  the  pastor  may 
seem  to  render  preferable. — But  there  are  a  number  of 
established  principles  to  be  kept  in  view  in  connection 
with  this  general  statement. 

(1)  Some  allowance  is  to  be  made  for  the  natural 
character,  and  for  the  merely  intellectual  qualifications  of 
the  individual.  If,  for  instance,  he  be  very  ignorant  or 
very  diffident,  it  is  not  always  to  be  expected,  that  his  state- 
ments will  be  so  consistent  and  satisfactory,  as  they 
might  otherwise  be.  A  candid  construction  is  to  be  put 
upon  his  narrative,  taking  into  view  all  the  peculiarities 
of  his  situation.  Indeed  the  church,  in  view  of  the  cir- 
cumstances alluded  to  or  of  others  of  a  kindred  charac- 
ter, may  deem  it  advisable  in  some  cases  to  satisfy  them- 
selves by  a  private  rather  than  a  public  examination.  And 
this  may  be  done  either  directly  by  the  private  members  of 
the  church  themselves,  or  indirectly  through  the  inqui- 
ries of  the  deacons  or  the  pastor,  or  by  availing  them- 
selves of  both  these  resources. 


92  ADMISSION    OF    MEMBERS. 

(2)  Although  the  churches,  in  addition  to  strictly 
scriptural  belief,  universally  regard  a  renewal  or  change 
of  heart,  resulting  in  true  holiness  of  character,  as  a  pre- 
requisite to  full  communion,  still  the  exact  time  and 
manner  of  this  inward  work  are  not  required  to  be  speci- 
fied. The  ways  of  God's  operation  in  the  hearts  of  men 
are  various,  and  the  inquiry  before  the  church  is  rather, 
whether  there  be  grace  in  the  heart,  than  how  it  came 
there.  "I  was  once,  (says  the  pious  Baxter,)  in  a  meet- 
ing of  christians  as  eminent  for  holiness  as  most  in  the 
landj  of  whom  diverse  were  ministers  of  great  fame  ;  and 
it  was  desired,  that  every  one  should  give  an  account  of 
the  manner  and  time  of  his  conversion,  and  there  was 
but  one  of  them  all,  that  could  do  it.  And  I  aver  from 
my  heart,  (he  adds  in  respect  to  himself,)  that  I  neither 
know  the  year  nor  the  day  when  I  began  to  be  sincere." 

The  great  point  is  to  introduce  into  the  church  such 
as  the  Scriptures  intended,  and  to  exclude  none  of  that 
character.  And  the  particular  manner,  in  which  this  im- 
portant result  is  to  be  secured,  has  ever  been  considered 
as  of  less  consequence,  than  the  result  itself.  At  any  rate, 
nothing  ought  to  be  done  which  will  tend  to  defeat  it. 
Neither  the  manner,  nor  the  principles  of  the  examina- 
tion should  be  such  as  to  deprive  any  true  follower  of 
Christ  of  the  privileges,  which  he  designed  for  his  chil- 
dren.— "  As  for  this  or  that  mode,  (says  Dr.  Increase 
Mather,)"^  in  examining  of  persons,  that  offer  themselves 


*  See  Dr.  Increase  Mather's  Epistle  to  the  Church  in  Cambridge, 
Mass.  prefixed  to  Cotton  Mather's  Life  of  Mitchel  in  the  Magnalia. 
The  sentiments  of  the  Churches  on  this  subject  are  also  declared 
in  the  Work,  entitled,  Church  Government  and  Covenant,  Discus- 
sed in  answer  to  xxxii  Questions,  Qs.  viii.;  in  the  Platform  at 
Chapter  xii.  ^^  4,  5  ;  and  in  Mather's  Historical  Remarks,  Mag- 
nalia, Bk.  V.  ^  6.  See  also  Mass.  Historical  Collections,  vol. 
X.  p.  5. 


ADMISSION    OF    MEMBERS.  93 

to  be  communicants  in  our  churches,  whether  it  shall  be 
by  a  more  continued  relation  of  the  work  of  grace  in 
their  hearts,  or  by  questions  and  answers,  (as  was  prac- 
tised in  the  church  at  Hartford  in  Mr.  Hooker's  time, 
and  which  may  possibly  be  as  edifying  a  way  as  the  for- 
mer,) or  whether  the  persons,  designing  to  partake  in  the 
Lord's  supper,  shall  declare  their  experiences  orally,  or 
in  writing,  are  prudentials,  which  our  Lord  has  left  unto 
churches  to  determine,  as  they  shall  find  most  expedient 
for  their  own  edification.  Nevertheless  the  substance 
of  the  thing,  (viz.  either  a  relation  as  His  called,  or  an 
equivalent,)  ought  to  be  insisted  on." 

§  53.    Grounds  or  reasons  of  the  foregoing  practice. 

Some  objections  were  made,  in  the  beginnings  of  our 
ecclesiastical  polity,  to  this  practice,  and  the  conse- 
quence was,  that  it  was  subjected,  as  has  happened  in 
other  cases,  to  a  serious  and  critical  inquiry;  and  the 
sense  of  the  churches  was  expressed  in  Tarious  ways  in 
regard  to  it.  (1)  It  was  defended,  in  the  first  place,  on 
the  ground  of  Scripture.  "  Time  was,"  says  Increase 
Mather^  in  the  Epistle  referred  to  in  the  last  Section, 


*  Increase  Mather. — Congregationalists  justly  look  back  upon 
Increase  Mather  with  those  feelings  of  grateful  veneration,  which 
they  are  wont  to  associate  with  the  memories  of  Robinson  and 
Owen,  of  Hooker  and  Cotton.  He  was  truly  a  venerable  name ; 
a  man  to  be  beloved ;  a  light  in  literature  and  religion.  If  he  did 
less  than  the  other  distinguished  men,  who  have  been  mentioned, 
in  fixing  the  landmarks  of  the  Congregational  system,  he  has  the 
high  praise  of  scrupulously  watching  them,  and  keeping  them  in 
their  place,  the  greater  part  of  a  century.  He  was  for  a  number 
of  years  the  president  of  Harvard  College  ;  he  sustained  the  office 
of  minister  sixty-two  years  ;  and  closed  his  laborious  and  useful 
life  at  Boston,  in  August  of  1723,  in  the  eighty  fifth  year  of  his 
age. 

Beside  numerous  publications,  which  had  no  particular  relation 


94  ADMISSION    OF    MEMBERS. 

"  when  the  churches  in  New  England  believed,  there  was 
clear  Scripture  proof  for  the  practice  we  plead  for ;  par- 
ticularly that  Scripture,  Psal.  xl.  10  ;  I  have  not  hidden 
thy  righteousness  from  the  great  congregation  ;  and  that 
Psal.  Ixvi.  16  ;  Come  and  hear  all  ye,  that  fear  God,  and 
I  will  declare  lohat  he  has  done  for  my  soul.  And  that 
Scripture,  1st  Pet.  iii.  15 ;  Be  ready  alioays  to  give  an 
ansioer  to  every  man,  that  asks  you  a  reason  of  the  hope, 
that  is  in  you,  does  by  just  consequence  intimate  as  much 
as  we  assert." — See  also  the  Platform,  chap.  xii. 

(2)  And,  in  the  second  place,  the  practice  is  in  agree- 
ment with  what  was  done  in  primitive  times.  When  it 
was  first  introduced  and  insisted  on  by  the  Congregation- 
alists,  it  was  even  then  no  new  thing,  as  some  seemed  to 
suppose.  Justin  Martyr,  who  lived  an  hundred  and  fifty 
years  after  Christ,  says,  in  his  Second  Apology  for  the 
Christians,  That  they  examined  such  as  were  admitted 
to  their  communion,  whether  they  were  able  to  conform 
themselves  in  all  things  to  the  word  and  will  of  God. 
The  language  of  Cyprian,  in  his  third  Epistle,  is,  Mihi 
labor  est  persuadere  fratribus  ut  recipiendis  coTisentiant, 
vix  plebi  persuadeo,  ut  tales  patiantur  admitti  ;  qui  n£c 
cum  vera  pcsnitentia  venerant ;  as  much  as  to  say,  he 
found  it  difficult  to  persuade  the  brethren  of  the  church- 
es to  consent  to  the  admission  of  persons  to  their  com- 


to  the  government  and  discipline  of  the  churches,  he  wrote  a 
work,  entitled,  The  First  Principles  of  New  England,  a  Discourse 
concerning  the  subject  of  Baptism  and  the  communion  of  Church- 
es, printed  in  1675  ;  Renewal  of  Covenant,  the  duty  of  Decaying 
and  Distressed  Churches,  printed  in  1677  ;  A  Dissertation  wherein 
the  Strange  Doctrine  of  Mr.  Stoddard  is  refuted,  1708  ;  A  Dis- 
quisition concerning  Ecclesiastical  Councils,  1716 ;  A  Testimony 
to  the  Order  of  the  Churches,  1720. — He  was  a  member  of  the  Sy- 
nod of  1679,  and  drew  up  the  Result  of  that  Synod  and  the  Pre- 
face to  it. 


ADMISSION    OF    MEMBERS.  95 

munion,  provided  they  had  any  suspicion  of  their  offering 
themselves  without  true  repentance. 

(3)  And,  furthermore,  this  practice,  so  clearly  sanc- 
tioned by  the  Scriptures  and  the  primitive  churches  is 
obviously  agreeable  to  reason.  It  is  necessary  in  accord- 
ance with  clear  and  admitted  principles,  that  the  church- 
es should  be  composed  of  persons  of  a  particular  charac- 
ter; and  the  question  is.  How  is  this  character  to  be  ascer- 
tained ?  Certainly  the  only  way  is,  by  means  of  some  exam- 
ination or  trial.  The  method  of  this  trial  may  sightly  vary 
at  times,  according  to  circumstances  :  but  as  the  religious 
character  of  the  church  members  is  an  indispensable 
point,  and  as  this  result  cannot  be  otherwise  secured,  it 
follows,  that  the  trial,  in  some  form  or  other,  must  be 
had.  And  a  statement  or  narration  of  personal  religious 
experience,  made  in  the  presence  of  the  whole  church, 
upon  which  all  the  members  can  act,  is  one  of  the  most 
obvious  and  effectual,  and  we  may  add,  in  general,  one  of 
the  most  unexceptionable  means,  which  can  be  resorted 
to,  as  subordinate  to  such  trial. 

<5>  54.     Examination  of  persons  coming  from  other  churches. 

It  has  been  made  a  question.  Whether  a  person,  com- 
ing from  another  Congregational  church,  which  is  in  reg- 
ular standing,  ought  to  be  subjected  to  a  formal  examina- 
tion by  the  church,  to  which  he  comes  recommended  ?  It 
has  been  thought  by  some,  that  the  insisting  on  such  an 
examination  would  imply  a  distrust  of  the  distant  church, 
and  would  necessarily  be  attended  with  unpleasant  con- 
sequences. All,  that  can  be  said  on  this  point,  seems  to 
be  this.  The  church,  to  whom  the  individual  is  recom- 
mended, retains  the  right  of  examination ;  even  of  the 
strictest  examination,  if  it  see  fit  to  exercise  it.  The  pos- 
session of  the  right  is  so  essential  to  its  purity,  that  it  can- 


9B  ABMISSION   OF   MEMBERS. 

not  be  safely  given  up ;  nor  have  we  any  reason  to  sup- 
pose, that  it  even  has  been. 

Still  it  is  not  necessary,  that  this  right  should  always 
be  enforced.  If  the  character  of  the  individual  be  well  un- 
derstood, or  if  the  character  of  the  church,  from  which  he 
comes,  be  fully  known,  it  is  not  considered  inconsistent 
with  Congregational  principles,  to  admit  him  without  a 
formal  examination ;  especially  as  such  a  course  natural- 
ly tends  to  promote  confidence  and  harmony.  But  if 
there  be  doubts  in  respect  to  either,  it  is  the  duty  of  the 
church,  to  which  the  testimonials  or  letters  of  recommen- 
dation are  sent,  to  exercise  great  caution,  and  to  make  such 
inquiries  as  shall  at  least  secure  itself  from  danger. 

This  seems  to  be  essentially  the  doctrine  of  the  Cam- 
bridge Platform,  Chap.  xii.  ^  6,  viz.  That  each  church 
possesses  the  right  of  instituting  an  examination  under 
the  circumstances  mentioned,  but  that  the  exercise  of 
this  right  may  depend  upon  their  discretion. — Its  lan- 
guage is  as  follows  ;  "  This  profession  of  faith  and  repent- 
ance, as  it  must  be  made  by  such  at  their  admission,  that 
were  never  in  church  society  before ;  so  nothing  hinder- 
eth,  but  the  same  may  also  be  performed  by  such  as  have 
formerly  been  members  of  some  other  church,  Matt.  iii. 
5,  6;  Gal.  ii.  4;  first  Tim.  v.  24.  And  the  church,  to 
which  they  now  join  themselves  as  members,  may  law- 
fully require  the  same.  Those  three  thousand,  Acts  2d, 
which  made  their  confession,  were  members  of  the 
church  of  the  Jews  before;  so  were  those,  that  were  bap- 
tized by  John,"  &c. 

^  55.     Of  admissions  in  connection  with  the  right  of  voting. 

Whether  the  applicant  shall  be  admitted  or  not,  after 
having  undergone  such  examination  as  was  requisite,  will 
depend  upon  the  choice  or  opinion  of  the  church,  as  ex- 
pressed by  a  vote.     It  is  true,  they  have  no  right  to  re- 


ADMISSION    OF    BIEMBERS.  '   97 

fuse  admission  to  any  sincere  follower  of  Christ,  who 
does  not  hesitate  to  assent  to  the  Confession  and  Cove- 
nant of  the  church ;  but  they  have  a  right  to  judge,  ac- 
cording to  the  evidence  before  them  and  by  the  aid  of 
the  word  of  God,  whether  he  be  such  a  follower  or  not. 
And  their  judgment  or  opinion  on  this  point  seems  to  be 
what  is  chiefly  expressed  by  the  vote  given. 

By  the  practice  of  the  churches,  and  for  various  obvi- 
ous reasons,  the  opinion,  expressed  by  the  majority  of 
votes,  is  considered  to  be  the  opinion  of  the  whole. "^  Per- 
haps the  decisions  of  the  majority  may  sometimes  be 
wrong ;  but  it  seems  to  be  clearly  necessary  to  admit, 
and  abide  by  the  principle,  that  the  majority  shall  rule  in 
all  cases  of  a  merely  advisory,  prudential,  or  disciplinary 
nature ;  otherwise  there  would  often  be  great  indecision 
and  confusion.  All  the  members  of  a  church  have  an 
equal  right  to  express  and  defend  their  opinions  and  to 
vote,  excepting  females,  who  do  neither.  The  practice 
of  the  churches,  in  excluding  females  from  debating  and 
voting,  is  founded  on  Scripture,  (1st  Cor.  xiv.  33,  34,  1st 


♦  In  the  EccLEsiASTicA  Methermeneutica  or  Church  Cases 
Cleared,  which  was  published  in  1652,  by  Mr.  D.  N.  Homes  of 
Mary-Staynings,  London,  we  find  the  subject  of  Voting  taken  up 
and  considered  at  Question  xi.  The  writer  earnestly  objects  to 
church  affairs  being  determined  by  the  majority  merely.  He  as 
berts,  that  the  majority  will  sometimes  be  ignorant  or  prejudiced, 
and  still  they  have  the  power  to  govern  the  minority,  who  are 
more  enlightened,  and  are  perhaps  very  nearly  equal  in  numbers. 
Some  churches  of  Christ,  he  reminds  us,  both  primitive  and  mod- 
ern, never  passed  a  vote,  except  the  voters  were  unanimous  on  the 
question.  And  this  seems  to  be  his  view  of  the  proper  method  of 
proceeding,  viz.  that  all  must  think  alike  before  coming  to  a  de- 
cision. But  on  this  plan  the  same  difficulty  which  he  refers  to, 
exists,  and  in  greater  force  ;  since  an  ignorant  and  prejudiced  mi- 
nority, and  that  too  of  even  one  person,  may  justly  be  said  in  many 
cases,  not  only  to  perplex,  but  to  govern  all  the  rest. 


98  "  ADMISSION   OF   MEMBEK^. 

Tim.ii.ll,)  and  on  its  expediency  and  propriety,  although 
they  are  at  times  able  to  exert  indirectly,  by  means  of 
opinions  given  in  a  private  and  informal  manner,  a  salu- 
tary influence.  The  vote  of  a  minister  counts  no  more 
than  that  of  a  private  member ;  and  frequently,  in  conse- 
quence of  being  moderator  of  church  meetings  for  busi- 
ness, he  does  not  vote  at  all,  except  the  members  be  equal- 
ly divided.  But  this  practice,  which  seems  naturally  to 
result  from  his  situation,  would  not  justify  him  in  with- 
holding his  opinion  or  his  vote,  if  it  were  desirable  that 
it  should  be  given;  especially  in  any  matter  of  impor- 
tance. 

§  56.    Propounding  and  the  concluding  ceremony  at  admitting. 

The  church,  having  voted  to  admit  a  person  or  per- 
sons, they  are  propounded  ;  that  is,  their  names  are 
mentioned  in  the  presence  of  the  whole  congregation  on 
the  Sabbath  ;  and  generally  two  or  three  weeks  before 
the  time  of  admission.  The  object  of  this  is,  to  give  any, 
who  choose,  an  opportunity  to  make  objections ;  a  prac- 
tice, which  both  tends  to  the  satisfaction  of  the  people*  at 
large,  and  also  to  the  purity  of  the  church  itself.  When 
the  day  of  admission  arrives,  which  is  generally  some 
Communion  Sabbath,  the  Confession  of  Faith,  (see  ^ 
35,)  is  read  to  the  persons  propounded,  and  in  presence 
of  the  whole  congregation.  If  any  of  the  persons,  who 
have  now  assented  to  the  Confession,  have  never  been 
baptized,  this  solemn  ceremony  next  takes  place.  The 
Church  covenant  is  then  read,  to  which  they  all  in  like 
manner  give  some  visible  sign  of  assent.  The  pastor 
then,  (without  any  renewal  of  vote  on  the  part  of  the 
church,  which  was  once  customary,  though  not  at  pres- 
ent generally  practised,)  says  to  the  persons  concerned 
the  following  words  or  words   to  this  effect ; 


CHOICE    AND    CALL   OF    A    PASTOR.  99 

(Declaration  to  those  who  are  received  ;) 
We  then  receive  you  to  the  fellowship  of  this  Church* 
promising  to  conduct  towards  you,  and  to  watch  over 
you,  with  Christian  affection ;  praying  that  you  and  we 
may  at  last  be  presented  faultless  before  our  Lord  with 
exceeding  joy. 


CHAPTER  VI. 
CHOICE   AND    CALL   OF  A   PASTOR. 

§  57.  Of  the  internal  or  personal  call  of  a  minister- 
No  person  is  at  liberty,  it  is  often  remarked,  to  assume 
the  office  of  a  minister,  but  such  as  are  called  of  God.  The 
sentiment  must  be  regarded  as  correct,  when  it  is  rightly 
understood ;  nor  is  it  to  be  doubted,  that  it  is  one  of 
much  practical  importance.  Certainly  an  office,  involv- 
ing such  immense  interests,  ought  not  to  be  entered  on 
with  that  lightness  of  heart  and  want  of  consideration, 
which  are  sometimes  considered  excusable  in  other  cir- 
cumstances. But  when  it  is  said,  that  ministers  are  cal- 
led of  God,  What  is  truly  to  be  understood  by  that  asser- 
tion ?  Certainly  not,  that  they  are  immediately  or  mi- 
raculously called,  as  was  the  case  with  the  Prophets  and 
Apostles  ;  but  rather  that  there  is  in  all  cases  a  divine  call 
to  the  ministry,  whenever  God  clearly  makes  it  the  duty 
of  a  person  to  enter  on  that  office.  And  in  determining 
this  important  point,  the  individuals,  to  whose  consider- 
ation the  matter  is  particularly  presented,  looking  in  faith 
for  the  assistance  of  the  Holy  Spirit  to  guide  them,  are 
required  carefully  and  candidly  to  examine  the  subject, 


100  CHOICE    AND    CALL 

in  view  of  the  commands  of  the  Scriptures,  the  situation 
of  the  world,  and  their  own  characters  and  religious  ex- 
perience ;  and  not  to  wait  for  any  thing  of  the  nature  of 
a  specific  and  miraculous  revelation  from  God. 

"  How  beautiful  are  the  feet  of  them,  that  preach  the 
Gospel  of  peace,  that  bring  glad  tidings  of  good  things  !" 
The  world  is  represented  by  the  Savior  himself,  as  a 
great  field,  already  white  for  the  harvest.  What  then  is 
requisite  in  those,  who  shall  be  called  beautiful,  the 
preachers  of  the  Gospel,  the  dispensers  of  glad  tidings  of 
good  things  ?  Without  pretending  to  set  up  an  infallible 
criterion,  it  may  be  safely  said,  that  we  may  at  least  ex- 
pect to  find  in  such  persons  a  holy  and  blameless  conduct, 
having  its  origin  and  support  in  a  humbled,  penitent,  and 
believing  heart.  We  may  also  expect  to  find  in  them  a 
strong  and  permanent  inclination  and  desire  to  do  good  ; 
a  willingness  to  labor  for  the  conversion  and  upbuilding 
of  souls  for  Christ's  sake,  and  not  for  their  own.  And  in 
addition  to  these  obvious  requisites,  they  should  possess 
abilities,  suited  to  the  work,  such  as  knowledge,  firmness 
of  purpose,  aptness  to  teach,  and  the  like. 

And  we  may  well  suppose  that  God  now,  as  in  former 
times,  addresses  himself  to  persons,  possessing  such  men- 
tal and  moral  qualifications,  saying,  "  The  fields  are  al- 
ready white.  The  laborers  are  few."  We  may,  with  the 
utmost  reason,  regard  Him  as  inviting,  both  by  his  Prov- 
idences and  the  influences  of  the  Holy  Spirit,  their  co- 
operation ;  as  pointing  to  the  scene  of  labor,  and  as  prom- 
ising success. 

Such  is  the  call,  on  which  the  individual  is  to  act,  who 
looks  forward  to  the  great  work  of  the  ministry,  viz.  a 
natural  and  divine  preparation  of  spirit,  an  opening  pro- 
vidence, and  the  command  of  God  uttered  in  his  Holy 
Word.  This  is  the  commission  given  him;  and  it  is  not 
easy  to  see,  how  there  can  be  a  higher  one. 


OF    A    PASTOR.  101 

§  58.     External  call,  or  call  from  the  church. 

But  such  is  the  constitution  of  society,  that,  in  a  Chris- 
tian country  at  least,  it  becomes  necessary  for  the  Chris- 
tian public  to  judge,  as  well  as  the  individual  himself,  of 
the  particular  application  of  his  powers.  Hence  the  neces- 
sity of  an  external  call,  or  a  call  from  some  Church  and 
religious  Society,  if  it  be  his  expectation  and  desire  to 
limit  his  exertions  chiefly  to  some  select  part  of  the  great 
field  of  labor.  Nor  is  this  state  of  things  in  general  un- 
favorable to  the  prompt  exercise  of  his  wisdom  and  talents 
in  this  good  cause,  since  no  church,  that  appreciates  its 
obligations  to  itself  and  the  cause  of  Christ,  is  willing  to 
remain  long  without  a  minister,  if  it  be  able  to  obtain  one ; 
an  event,  to  which  its  members  look  forward  with  solici- 
tude and  watchfulness,  and  particularly  with  prayer  to 
that  ascended  Redeemer,  who  imparts  to  men  such  gifts, 
as  are  requisite  in  the  pastoral  office. 

Accordingly  the  first  positive  step,  taken  by  the  Church 
and  Parish,  towards  supplying  their  ministerial  wants,  is 
to  ascertain  and  employ  some  one,  possessed  of  the  qual- 
ifications, which  have  been  mentioned,  and  who  has  been 
regularly  licensed  by  one  of  the  clerical  Associations  in 
the  country  ;  or  perhaps  has  already  been  settled  in  some 
other  place,  and  subsequently  removed.  This  prelimi- 
nary movement  appears,  at  the  present  time,  to  be  gene- 
rally made  by  the  Society  or  Parish,  acting  through  the 
medium  of  a  Committee.  A  method  of  proceeding,  to 
which  there  is  the  less  objection,  because  the  members  of 
the  Church,  notwithstanding  the  existence  of  the  Church 
as  a  distinct  corporation,  are,  nevertheless,  members  of  the 
Parish,  and  naturally  exercise  a  considerable  degree  of 
influence  even  in  the  initiatory  movement.  After  suit- 
able opportunities  for  forming  a  judgment  of  the  candi- 
date's character  and  ministerial  qualifications,  the   next 

movement  appears  to  devolve  upon  the  members  of  the 
9* 


102  CHOICE    AND    CALL 

Church.  If  the  Church  are  satisfied  with  him,  they  ex- 
press their  satisfaction  by  a  vote,  and  their  desire  to  en- 
joy the  services  of  the  individual  as  their  minister.  In 
other  words,  they  give  the  candidate  what  is  termed  a 
Call ;  that  is,  a  formal  invitation  or  request  to  settle.  But 
before  making  it  known  to  the  individual,  they  proceed 
also  to  communicate  by  vote  their  feelings  and  desires  to 
the  Society  or  Parish,  and  to  request,  that  they  would 
join  with  the  church  in  the  measure  they  have  taken; 
the  Church  and  Society  proceeding  in  the  afTair  of  settling 
a  minister  in  a  manner  somewhat  similar  to  that  of  the 
two  houses  of  our  legislatures  in  civil  affairs.  But  it  will 
be  noticed  and  kept  in  mind,  that,  when  the  question  of 
the  actual  settlement  of  a  minister  is  to  be  decided,  the 
Church  are  understood,  in  accordance  with  long  establish- 
ed congregational  principles,  to  have  the  right,  and  are 
expected,  to  take  the  lead  of  the  Society  or  Parish  in 
this  important  business. 

^  59.  Precedence  of  the  church,  in  the  call  of  a  minister,  and 
grounds  of  it. 
Whether  right  or  wrong  in  the  view  of  others,  it  is 
abundantly  evident  from  various  sources,  not  only  that 
this  is  a  principle  of  Congregationalism.,  but  that  it  is  to 
be  regarded  as  one  of  the  distinguishing  features  of  their 
system.  Nevertheless  the  principle  seems  to  have  been 
objected  to  by  certain  of  the  Congregationalists  them- 
selves more  than  an  hundred  years  ago,  as  we  learn  from 
the  Ratio  Fratrum  Nov-Anglorum.  The  statement 
or  argument  of  these  dissatisfied  persons  maybe  summed 
up  in  these  two  propositions  ;  That  the  Society  or  Con- 
gregation support  the  minister  equally  with  the  church, 
sometimes  even  assuming  the  greater  share  of  the  bur- 
den ;  and  that,  consequently,  it  is  unjust  to  allow  the 
church  a  precedence  over  the  society.  Hence  it  may 
tend   to  the   satisfaction  of  some   to   state  some  of  the 


OF    A    PASTOR.  103 

grounas,  on  which  the  principle  rests. — These  grounds 
are  three-fold,  viz.  Natural  right ;  Scriptural  authority 
and  example  ;  and  the  purity  of  the  Ministry. 

^  60.  Church  precedence  in  the  call  of  a  minister  a  Natural 
Right. 
It  is  hardly  necessary  to  remark  here  after  what  has 
been  already  said,  (§^  9,  11,  25,)  that  the  Scriptures 
make  a  distinction  between  the  church  and  congregation. 
We  read  of  a  church  being  selected  or  gathered  out  of  a 
great  multitude,  who  were  present,  Actsviii.  12;  of  Paul 
separating  his  disciples  from  the  multitude.  Acts  xix.  9  ; 
of  unbelievers  being  joined  in  outward  worship  with  be- 
lievers, 1st  Cor.  xiv.  23.  Such  passages  show,  that 
the  believers  or  separates  formed  one  class,  and  that  the 
multitude  or  unbelievers  formed  another. 

Admitting,  then,  that  the  churches  of  Christ  always 
have  been,  and  from  the  nature  of  the  case,  ought  to  be, 
distinct  from  the  multitude  or  mass  of  people,  it  would 
seem  evidently  to  follow,  that  they  are  entitled,  from  na- 
ture and  by  the  will  of  God,  to  those  rights,  which  are  in- 
cident to,  and  grow  out  of  this  separation.  They  sepa- 
rate from  the  rest  of  the  world  for  the  purpose  of  mutual 
religious  instruction,  of  doing  the  will  of  Christ,  and  of 
enjoying  his  ordinances,  such  as  Baptism  and  the  Lord's 
Supper.  The  union,  which  they  form,  is  voluntary,  and 
does  not  interfere  with  the  rights  or  privileges  of  others. 
And  it  cannot  be  denied  by  any  person,  who  has  correct 
notions  of  the  foundations  of  human  freedom,  that  these 
voluntary  associations  have  the  same  right,  as  other  simi- 
lar associations,  to  choose  the  officers,  which  are  neces- 
sary to  secure  the  objects  of  their  union.  It  is  as  much 
a  natural  and  unalienable  right,  as  any  that  can  be  nam- 
ed.— But  it  will  at  once  be  said  here,  although  the  Church 
have  a  right  to  choose  their  own  officers,  they  have  no 
right  to  impose  or  force   their  officers,   on  the  Parish, 


104  CHOICE    AND    CALL 

This  is  a  point,  on  which  it  will  be  necessary  to  remark 
before  closing  this  subject. 

^61.    Founded  also  on  Scripture  authority  and  example. 

The  churches  plead  also  in  defence  of  taking  the  pre- 
cedence in  the  choice  of  officers,  that  they  are  warranted 
in  so  doing  by  Scripture  authority  and  example.  For  in- 
stance, we  read  in  Acts  i.  14 — 26,  that  on  a  certain  oc- 
casion the  disciples  of  Christ  were  assembled  together. 
The  number  of  them  is  specified  :  they  were  about  an 
hundred  and  twenty.  This  select  body,  this  primitive 
church,  acted  in  the  choice  of  a  person  to  supply  the  va- 
cancy, occasioned  by  the  death  of  Judas  Iscariot  ;  and 
this  too  in  the  presence  of  the  Apostle  Peter.— At  Acts 
vi.  3 — 7,  we  find  the  church  of  Jerusalem  assembled 
again,  and  exercising  the  power  in  question  in  the  choice 
of  Prochorus,  Nicanor,  and  others  to  the  office  of  dea- 
con. 

The  exercise  of  the  power  under  consideration  by  the 
churches  in  the  Apostolic  age  may  be  inferred  also  from 
Acts  xiv.  23.  This,  it  is  true,  is  not  obvious  from  the 
English  translation,  as  it  now  stands ;  but  the  original  of 
the  word,  ordained,  is  the  Greek  participle,  cheiroto- 
NESANTES,  which  implies,  that  the  selection  or  choice  of 
persons  to  the  Eldership  was  made  by  the  vote  of  the  body 
of  the  disciples,  [i.  e.  by  the  church,]  and  not  directly 
by  the  Apostles. — All  these  passages  are  referred  to  in 
the  Platform.  The  language  of  that  instrument,  ch.  x. 
§  5.  is ;  "  Officers  are  to  be  called  by  such  churches, 
whereunto  they  are  to  minister.  Of  such  moment  is  the 
preservation  of  this  power,  that  the  churches  exercised  it 
in  the  presence  of  the  Apostles,  Acts  i.  23,  vi.  3 — 5,  xiv. 
23," 


OF    A    PASTOR.  105 

§  62.     Necessary  to  the  maintenance  of  purity  in  the  ministry. 

And  there  are  other  considerations,  having  a  connec- 
tion with  the  rights  or  privileges  of  the  churches,  which 
we  are  attending  to. — The  framers  of  the  Congrega- 
tional System  were  inexpressibly  anxious,  that  the  minis- 
try should  be  pure,  devoted,  holy.  They  well  knew  it  to 
be  the  design  and  will  of  Christ,  that  his  ministers 
should  possess  this  character ;  and  they  were  accord- 
ingly desirous,  that  no  ecclesiastical  regulations  should 
be  introduced  but  such  as  would  tend  to  promote  these 
great  and  merciful  intentions  of  the  Redeemer.  Anima- 
ted with  such  sentiments,  ardently  desirous  of  seeing  the 
spread  of  true  religion,  it  was  impossible  for  them  to 
abandon  the  principle,  that  the  churches  have  a  right  to 
choose  their  own  officers,  and  that  it  is  their  duty  to  do 
it.  Among  multitudes  of  decisive  authorities  on  the  sub- 
ject before  us,  take  the  following  striking  passage  from 
the  Ratio  DisciPLiNiE  of  Cotton  Mather,  who  had  abun- 
dant opportunities,  to  ascertain  the  landmarks  and  the 
true  spirit  of  Congregationalism. 

"  A  body  of  Christians,"  he  says,  "  associated  for  all 
the  ordinances  of  the  Gospel,  are  a  church  of  our  glorious 
Lord,  which  have  among  other  precious  privileges  a 
Right  from  him  to  choose  their  own  pastors.  The 
churches,  which  have  recovered  the  exercise  of  this 
right  from  the  oppression  of  man,  under  which  many 
churches  of  the  Reformation  are  to  this  day  groaning, 
ought  to  keep  the  precepts  and  the  favors  of  the  Lord,  and 
not  easily  part  with  what  he  has  given  them." 

"  To  introduce  a  practice,  [that  of  allowing  Parishes 
a  precedence  over  the  church,]  in  the  choice  of  a  pastor, 
which,  being  followed,  may  soon  bring  a  pastor  to  be 
chosen  for  a  church,  which  few,  yea,  none  of  the  church 
have  ever  voted  for,  would  be  to  betray  and  even  de- 
stroy a   most  valuable   right,  that  such  a  Society,  [i.  e. 


106  CHOICE    AND    CALL 

church,]  have  a  claim  unto,  and  many  evil  consequences 
are  to  be  expected  from  it."  Rat.  Disc.  Nov-Angl. 
Art.  I. — The  evil  consequences,  alluded  to,  undoubt- 
edly are,  the  introduction  in  a  short  time  of  a  corrupt 
ministry;  the  subsequent  corruption  of  the  churches  ; 
and  in  this  vray  the  ultimate  ruin  of  both.  That  such 
consequences  would  follow  is  obvious,  when  we  remem- 
ber the  depravity  of  the  human  heart,  and  when  we  take 
into  account,  that  multitudes  are  fond  of  having  moral 
teachers,  whose  practice  at  least  is  as  wanting  in  strict- 
ness and  purity,  as  their  own. 

§  63.     The  Church  has  no  coercive  power  over  the  Parish. 

It  will  no  doubt  be  said,  that  the  church,  although  they 
have  a  right  to  choose  their  own  officers,  have  no  right 
to  impose  or  force  their  officers  on  the  Congregation  or 
Parish.  This  is  granted.  They  neither  possess,  nor  as- 
sume such  a  right  And  this  is  so  obvious  as  to  render 
a  particular  consideration  of  this  point  unnecessary. 

^  64.  Grounds  of  the  reference  of  the  choice  to  the  Society  or 
Parish. 
Still  it  is  important,  that  the  Church  and  Parish  should 
act  together ;  that  they  should  meet  together  in  the  same 
place  of  worship  ;  and  share  mutually  in  certain  of  the 
benefits,  connected  with  the  ministry.  The  Church  is  to 
be  increased  from  time  to  time  by  members  taken  from 
the  Parish.  Their  interests  are  not  diverse,  although  their 
situation  is  different. — And  hence  the  great  problem  to 
be  solved  was.  How  a  minister  should  be  chosen,  in  the 
choice  of  whom  the  Parish  should  have  a  voice,  and  still 
the  rights  and  purity  of  the  Churches  be  suitably  attended 
to  and  secured  ?  And  the  solution,  which  Congregation- 
alists  have  given,  (apparently  the  only  satisfactory  one 
which  they  could  give,)  is  this;  The  Church  make  a  choice 
in  the  first  instance ;  this  choice  they  notify  to  the  Parish 


OF    A   PASTOR.  107 

and  invite  them  to  concur  ;  if  the  Parish  do  not  concur, 
they  choose  again,  and  invite  a  concurrence  as  before ; 
in  some  cases,  repeating  the  process,  in  a  spirit  of  concil- 
iation, a  number  of  times. ^ 


*  The  remarkable  assertion  has  been  made  in  quarters,  entitling 
it  to  attention,  that  the  distinction,  which  has  been  drawn  between 
the  rights  and  duties  of  Churches  and  Parishes,  did  not  formerly 
exist,  at  least  in  practice  ;  and  is  not  supported  by  ancient  Con- 
gregational authorities.  The  incorrectness  of  that  declaration  will 
be  manifest  to  any  one,  who  carefully  examines  and  weighs  the 
passages  referred  to  in  the  following  works  ;  Neal's  History 
of  the  Puritans,  Pt.  ii.  ch.  ii ;  Bartlet's  Model  of  the  Primitive 
Congregational  Way,  ch.  ii. ;  Richard  Mather's  Church  Govern- 
ment and  Church  Covenant  Discussed  in  an  Answer  to  the  Elders 
of  the  Churches  in  New  England  to  xxxii  Questions,  Qss.  i.  ii. 
viii. ;  An  Answer  (ascribed  to  the  same  writer,)  of  the  Elders  of 
the  several  Churches  in  New  England  to  Nine  Positions,  &c.  iv. 
V. ;  Adam's  Annals  of  Portsmouth,  year  1670  ;  Cotton's  "Way  of 
the  Churches  of  Christ  in  New  England,  ch.iii.  ^<}1,2;  Emerson's 
History  of  the  First  Church  in  Boston,  Sects,  i.  ii. ;  Morton's 
Memorial,  p.  17,  Davis'  Ed ;  Hookers's  Survey  of  the  Sum  of 
Church  Discipline,  pp.  13,  14;  Mass.  Historical  Collections,  Vol. 
ii.  2d  Series,  Art.  xii. ;  Cam.  Platform,  Chs.  iii.  iv.  viii. ;  Win- 
throp,  vol  i.  p.  94,  Savage's  Ed.  Note  2  ;  Increase  Mather's  Letter 
to  the  Church  at  Cambridge,  prefixed  to  Cotton  Mather's  Life  of 
Mitchel :  Testimony  of  the  Same  to  Good  Order  in  the  Churches 
of  the  Faithful,  Case  ii. ;  Owen's  Inquiry  into  the  Original,  &c. 
of  Churches,  Chs.  i.  iv.  ;  Rat.  Dlsciplinae  Nov-Anglorum,  Art.  ii. 
— From  these  passages  and  multitudes  of  others  which  might  be 
referred  to,  it  is  evident,  that  the  early  Churches  in  New  England 
were  select  bodies ;  that  the  members  of  them  were  persons,  pos- 
sessing certain  moral  and  religious  characteristics,  which  were 
well  understood ;  that  they  were  separated  from  the  mass  of  the 
people  and  bound  together  as  distinct  bodies  by  an  express  cove- 
nant ;  that  they  exercised  certain  powers,  such  as  the  choosing  or 
the  excluding  of  members,  the  administration  of  the  sacraments, 
and  the  appointing  of  officers.  In  a  word,  they  will  be  found  to 
be  such  as  we  have  represented  them  ;  bodies  entirely  distinct 
from  the  Parishes,  although  meeting  together  in  the  same  places 
of  worship,  and  sometimes  exercising  their  powers  conjointly. 


108  CHOICE    AND    CALL 

^  65.    The  concurrent  action  of  the  two  a  matter  of  agreement. 

The  system,  then,  is  one  of  mutual  agreement  and  con- 
cession. No  tyranny  is  exercised  by  the  Church ;  and 
no  despotism  is  endured  by  the  Parish ;  but  the  rights 
and  duties  of  the  Christian  are  joined  in  harmony  with 
the  rights  and  interests  of  the  man.  The  church  are 
true  to  the  Savior  in  being  true  to  what  he  has  commit- 
ted to  them ;  while,  at  the  same  time,  the  claims  of  the 
Congregation  are  equitably  considered  and  adjusted. 

The  ultimate  good  of  the  Parish,  it  should  be  remem- 
bered, is  coincident  with  that  of  the  Church,  whatever  the 
difference  in  their  present  situation.  And  it  may  be  safely 
said,  that  the  plan,  which  has  been  adopted,  is  as  benefi- 
cial to  the  former  as  to  the  latter.  At  any  rate,  it  cannot 
be  safely  altered  by  any  further  concessions  on  the  part 
of  the  Churches  to  the  Parishes.  Such  concessions  would 
be  inconsistent  with  that  sense  of  duty,  which  ought  to  be 
the  ultimate  law  of  men's  conduct.  However  it  might  be 
approved  by  the  inconsiderate  and  irreligious  world  at 
large,  it  would  be  condemned  by  the  tone  and  spirit  of  the 
whole  Congregational  history,  as  utter  ingratitude  and 
treachery  to  the  Savior. 

§  66.     Of  the  support  of  the  minister. 

If  the  Church  and  Parish,  pursuing  the  course,  which 
has  been-  mentioned,  agree  upon  a  person  to  be  settled  as 
a  minister,  the  Call  is  transmitted  to  the  candidate  or 
pastor  elect ;  the  concurrence  of  the  Parish  being  at  the 
same  time  made  known.  Arrangements  are  also  made 
by  the  Church  in  connection  with  the  Parish,  (and  still 
more  frequently  by  the  Parish  alone,  including  the  church 
members  acting  in  their  parochial  capacity,)  for  his  sup- 
port ;  the  terms  of  which  are  formally  stated  to  the  pas- 
tor elect  at  the  same  time  with  the  communication  of  his 
Call. — Oq  the  subject  of  supporting  the  ministry,  the  fol- 


OF    A    PASTOR. 


109 


lowing  sentiments  are  found  in  the  Platform  at  chapter 

xl.  §  1. 

"The  Apostle  concludes,  that  necessary  and  sufficient 
maintenance  is  due  unto  the  ministers  of  the  word  from 
the  law  of  nature  and  nations,  from  the  law  of  Moses, 
the  equity  thereof,  as  also  the  rule  of  common  reason. 
Moreover  the  Scripture  doth  not  only  call  elders  laborers 
and  workmen.  Gal.  vi.  6  ;  but  also  speaking  of  them 
doth  say,  that  the  laborer  is  worthy  of  his  hire,  1st  Cor. 
ix.  9,  xiv.  1,  1st  Tim.  v.  18  ;  and  requires,  that  he,  which 
is  taught  in  the  word,  should  communicate  in  all  good 
things,  and  mentions  it  as  an  ordinance  of  the  Lord,  that 
they,  which  preach  the  Gospel,  should  live  of  the  Gospel, 
and  forbiddeth  the  muzzling  of  the  ox,  that  treadeth  out 
the  corn." 

In  a  subsequent  section  of  that  chapter,  it  is  stated  to 
be  the  duty  of  the  magistrate,  [civil  magistrate,]  to  see, 
that  the  ministry  be  duly  provided  for,  in  case  other  re- 
sources fail.  On  this  subject  the  sentiment  of  the  church- 
es at  the  present  day  is  different  from  what  it  seems  to 
have  been  in  the  time  of  our  pious  fathers.  All  resort  to 
the  civil  power  in  support  of  religious  institutions  is  dis- 
countenanced. The  whole  history  of  the  world  shows  us, 
that  the  civil  power  is  as  likely  to  aid  false,  as  true  reli- 
gion. True  religion  will  support  itself ;  it  bears  in  its  own 
bosom  the  principle  of  universal  dissemination  ;  a  migh- 
tier power,  than  belongs  to  earth,  is  pledged  in  its  behalf. 
And,  therefore,  the  sooner  the  disruption  of  secular  au- 
thority and  of  religion  shall  be  effected  in  all  parts  of  the 
world,  the  better  it  will  be  for  the  cause  of  Christ. 

§  67.     Of  the  form  of  an  invitation  or  Call. 

There  is  not,  as  among  some  other  Christian  denomi- 
nations, a  prescribed  form  for  the  Call;  the  churches  be- 
ing left  to  their  own  good  sense  and  pious  feelings.  It  is 


10 


110  ORDINATION    OF    THE    PASTOR. 

common,  however,  to  say  something  in  that  instrument 
of  the  situation  and  wants  of  the  church ;  of  the  proba- 
tionary services  of  the  candidate  and  their  acquaintance 
with  him  ;  of  their  satisfaction  with  his  moral  and  reli- 
gious qualifications.  And  in  view  thereof  they  call  and 
invite,  or  request  him,  to  settle  in  the  Gospel  ministry, 
and  undertake  the  pastoral  care  and  charge  of  the 
church. 

But  whatever  may  be  the  express  terms  of  the  Call, 
it  is  requisite,  that  it  should  be  drawn  up  with  some  ex- 
plicitness  and  care,  as  it  passes,  together  with  the  Answer 
to  the  same,  under  the  examination  of  the  Ordaining 
Council,  and  often  has  an  important  bearing  on  its  pro- 
ceedings. The  compensation  for  his  pastoral  labors,  which 
is  proposed  to  be  given  to  the  Candidate,  may  either  be 
stated  in  the  Call,  or  in  a  separate  communication. 


CHAPTER  Vll. 

ORDINATION  OF  THE  PASTOR. 

^  68.     Of  the  necessity  and  authority  of  ordination. 

Previous  to  ordination,  the  candidate  for  settlement  is 
not  permitted,  by  the  Usages  of  the  Congregational 
churches,  to  administer  the  Sacraments  of  Baptism  and 
the  Lord's  Supper.  Nor  is  it  customary  for  him  to  re- 
peat the  benediction  of  the  Apostle,  (2d  Cor.  xiii.  14j) 
with  which  the  public  religious  services  commonly  close; 
but  he  uses  some  other,  and  generally  a  more  concise 
form  of  dismissal.  If  the  candidate,  (and  the  same  will 
hold  good  in  respect  to  an^r  mere  licentiate,)  were  not 
excluded    from  the    performance  of  certain  duties,  and 


ORDINATION    OF    THE    PASTOR.  Ill 

kept,  as  it  were,  in  check,  he  might  sometimes  be  led  to 
regard  the  further  steps,  which  are  implied  in  ordination 
as  unnecessary,  and  even  to  assume  the  responsibility  of 
positively  refusing  them.  In  this  manner  it  would  be 
possible  for  unworthy  persons  to  find  their  way  into  the 
field  of  labor  in  the  character  of  ministers,  notwithstand- 
ing the  utmost  care  of  the  clerical  Associations,  by  which 
they  were  licensed  to  preach,  and  of  the  particular 
churches,  by  which  they  were  elected  as  pastors. 

In  view  of  these  remarks,  it  seems  to  be  obvious,  that 
the  practice  of  Ordination  is  very  needful,  as  one  means 
of  maintaining  a  suitable  ability  and  purity  of  character 
in  the  ministry.  In  a  mere  prudential  point  of  view,  the 
good  of  the  churches  and  of  the  cause  of  religion,  which 
is  intimately  connected  with  the  character  of  the  minis- 
try, seems  imperatively  to  require  it.  But  further  than 
this,  ordination  is  abundantly  authorized  and  required  in 
the  Scriptures.  It  was  performed  in  the  primitive  ages 
of  the  Christian  church ;  in  the  times  and  in  the  pres- 
ence of  the  Apostles  themselves,  Acts  vi.  6,  xiii.  3,  xix. 
23.  1st  Tim.  v.  22.  And  if  it  be  a  duty  to  follow  the  ex- 
ample of  the  faithful  Apostles  in  any  case,  it  would  be 
difficult  to  show,  that  it  is  not  in  this. 

4  69.     Of  the  meaning  and  comparative  importance  of  ordination. 

It  seems  to  be  a  principle  of  Congregationalists,  that 
the  constituting  of  a  minister,  (taking  the  words  in  the 
fullest  sense,)  lays,  under  God,  with  the  church ;  and 
not  with  any  other  body  of  men.  They  consider  the 
greatest  and  most  decisive  act  in  the  process  of  introdu- 
cing a  person  into  the  ministry  to  be  his  choice  or  elec- 
tion to  the  pastoral  office  by  a  particular  church.  How- 
ever important  the  ceremony  of  ordination  may  be,  con- 
sidered as  a  check  on  a  premature  choice  by  the  church, 
or  as  being  called  for   and  authorized  by  the  Scriptures, 


112  ORDINATION    OF    THE    PASTOR. 

they  are  very  express  in  regarding  it  as  something  less 
than  Election.  The  following  expressions  are  found  in 
the  Platform,  (Chap.  ix.  ^  2,)  having  relation  to  its  mean- 
ing and  its  importance. 

"  This  ORDINATION,  Numb.  viii.  10,  Acts  vi.  5,  6,  xiii. 
2,  3,  we  account  nothing  else,  but  the  solemn  putting  a 
man  into  his  place  and  office  in  the  church,  whereunto 
lie  had  right  before  by  election,  being  like  the  installing 
of  a  magistrate  hi  the  commonwealth.  Ordination,  there- 
fore, is  not  to  go  before,  but  to  follow  election,  Acts  vi. 
5,  6,  xiv.  23.  The  essence  and  substance  of  the  outward 
calling  of  an  ordinary  officer  in  the  church  does  not  con- 
sist in  his  ordination,  but  in  his  voluntary  and  free  elec- 
tion by  the  church  and  his  accepting  of  that  election." 

Nevertheless,  Ordination,  as  we  have  before  suffi- 
ciently seen,  is  an  important  step  in  the  process  of  intro- 
ducing a  person  into  the  pastoral  office,  although  it  may 
be  less  so,  than  the  election  by  the  church,  and  the  ac- 
ceptance on  the  part  of  the  person  chosen.  The  method 
of  ordaining  seems  to  have  slightly  varied  from  time  to 
time ;  but  it  has  ever  been  judged  inconsistent  with  a 
due  regard  to  the  Scriptures  and  the  interests  of  the 
churches,  that  the  thing  itself  should  be  omitted. 

<^  70.    Remarks  on  the  early  practice  of  the  churches. 

It  may  perhaps  be  proper  to  remark  here,  that,  in  the 
early  history  of  the  country,  it  was  sometimes  the  prac- 
tice for  each  church  to  ordain  its  own  newly  chosen  min- 
isters within  itself.^     And  it  is  evident,  this  course  was 


*  In  reference  to  this  point,  see  Emerson's  History  of  the  First 
Church  in  Boston,  pp.  11,  17,  compared  with  Winthrop's  History 
of  New  England,  Savage's  Ed.  p.  96  ;  Trumbull's  History  of 
Connecticut,  vol.  i.  chap.  xiii. ;  Mass.  Historical  Collections,  2d 
Series,  vol.  iii.  p.  276.  vol  v.  p.  188,  vol.  vii.  p.  42.  Cotton's  Way 
of  the  Churches  in  New  England,  chap.  ii.  ^  3;  Samuel  Mather's 
Apology  for  the  Churches,  p.  53  ;  Platform,  chap.  ix.  See  also 
American  Quarterly  Register,  Feb.  1840,  p.  242. 


ORDTNATION    OF    THE    PASTOR.  113 

in  some  respects  more  practicable  then,  than  at  the  pres- 
ent day,  since  there  were  ordinarily  two  ministers  to  each, 
church,  viz.  a  teaching  and  a  pastoral  elder,  besides  ru- 
ling elders  ;  all  of  whom  had  experienced  the  imposition 
of  hands,  and  formed  a  sort  of  church  sessions,  or  pres- 
bytery, as  they  were  sometimes  termed,  of  a  particular 
church.  It  appears  in  a  few  instances,  where  it  was 
found  particularly  convenient  or  necessary,  that  lay- 
members  were  appointed  to  assist  on  such  occasions  ;  and 
this  is  expressly  permitted  in  the  Platform. 

4  71.     Representative  or  delegated  nature  of  ordaining  councils. 

This  practice,  which  wears  a  somewhat  singular  ap- 
pearance to  their  descendants,  seems  to  have  been  found- 
ed on  a  principle,  which  was  scrupulously  cherished  by 
our  forefathers,  and  the  abandonment  of  which  they 
probably  could  not  have  anticipated  without  pain.  The 
principle  is  this ;  The  choice  or  election  of  a  minister  is 
a  greater  act  than  his  ordination,  and,  consequently,  the 
church,  which  may  perform  the  greater,  is  competent  al- 
so to  perform  the  less,  there  being  no  satisfactory  scrip- 
ture testimony  to  the  contrary.  "If  the  people,  (says 
the  Platform,  CH.  ix.)  may  elect  officers,  which  is  the 
greater,  and  wherein  the  substance  of  the  office  may  con- 
sist, they  may  much  more,  (need  and  occasion  so  requir- 
ing,) impose  hands  in  Ordination,  which  is  less,  and  but 
the  accomplishment  of  the  other." — See  also  a  particular 
defence  of  this  principle,  and  the  answers,  given  to  ob- 
jectors to  it,  in  -Cotton's  Way  of  the  Churches  of  New- 
England,  CH.  IL  ^^  8,  9. 

The    principle,   that  it   is  the    right    and   duty  of  the 

Church,   which   elects    a   minister,   to    ordain   him,    is 

thought  to  hold  good,  or,  in  other  words,  to  be  generally 

admitted  at  the  present  day.     But  in  point  of  practice, 

there  is  this  very  considerable  difference ;  the  churches 
10* 


114  ORDINATION    OF    THE    PASTOR. 

at  the  present  time  do  not  ordain  directly  of  themselves, 
but  indirectly  through  the  agency  of  the  pastors  and  del- 
egates of  the  neighboring  churches.  The  practice  is  set- 
tled ;  and  a  deviation  from  it,  by  recurring  to  the  ancient 
method,  which  evidently  originated  in  part  in  the  pecul- 
iar circumstances  of  the  times,  would  be  considered  high- 
ly objectionable. 

If  these  statements  are  correct,  the  members  of  Or- 
daining Councils  must  be  regarded  essentially  in  the 
light  of  representatives  or  commissioners  of  their  partic- 
ular churches ;  nevertheless  they  are  accountable  to 
Christ,  who  is  the  head  and  ruler  of  all  his  followers,  for 
the  faithful  discharge  of  their  duty.  The  neighboring- 
churches,  met  together  by  their  agents,  examine  the  tes- 
timonials of  the  candidate,  and  the  proceedings,  which 
have  been  had  in  reference  to  his  settlement ;  and  do 
all  other  things,  which  are  authorized  and  requisite  on 
the  occasion. 

By  means  of  this  well  digested  and  judicious  plan,  the 
churches  secure  their  own  rights ;  they  effectually  con- 
sult the  wisdom  and  .wishes  of  sister  churches,  as  they 
are  bound  to  do  by  one  of  their  acknowledged  princi- 
ples ;  and  at  the  same  time  they  greatly  promote  the 
peace,  order,  and  purity  of  the  ministry.  And  such  be- 
ing both  the  principle  and  the  long-established  practice, 
it  falls  to  each  particular  church,  previous  to  the  ordina- 
tion of  the  person,  whom  it  has  elected,  to  send  Letters 
Missive  to  a  select  number  of  neighboring  churches,  in- 
viting them  to  meet  at  a  particular  time  and  place  by 
means  of  their  pastors  and  delegates,  in  order  to  counsel 
and  aid  in  that  solemn  proceeding.^ 

<^  72.     Reasons  for  calling  the  neigboring churches  to  the  Council. 
The  majority  of  the  churches  assembled  are  neighbor- 
*  See  note  at  the  bottom  of  the  next  page. 


ORDINATION    OF    THE    PASTOR.  115 

ing  churches.  It  would  indeed  answer  the  mere  letter 
of  the  great  general  principle,  that  Congregational 
churches  are  not  independent,  but  are  bound  to  hold 
communion  with  each  other,  if  any  Congregational 
churches  whatever  should  be  called  in  on  such  occasions. 
But  it  is  altogether  expedient,  and  desirable,  and  has  ev- 
«r  been  the  practice,  to  select  the  major  part  of  the  Coun- 
cil from  the  churches  in  the  near  vicinity,  and  not  to  go 
to  a  distance. 

The  reason  of  this  is  obvious. — The  churches,  which 
are  in  near  vicinity,  are  better  acquainted  with  each  oth- 
er's situation  and  interests ;  they  cherish  reciprocally  a 
deeper  regard ;  and  hence  are  generally  more  prepared 
to  act  in  the  important  case  of  an  Ordination  with 
promptness,  wisdom,  and  thorough  investigation,  than 
distant  churches.  In  ordinary  cases,  therefore,  (for  some 
cases  of  peculiar  difficulty  may  sometimes  occur,  forming 


*  The  Letter  3Tissive,  which  is  sent  on  these  occasions,  is  usu- 
ally in  some  such  form  as  this,  and  to  the  following  purport : 

R ,  Jan.  2,  1829. 

The  Church  [or  Congregational  Church]  in  R , 

To  the  Congregational  Church  in  D , 

send  Greeting, 
Beloved  Brethren  ; 
Through  the  goodness  of  our  blessed  Savior,  we  have  been  per- 
mitted to  extend  an  invitation  and  call  to  Mr. ,  to  settle  with  tts 

in  the  work  of  the  Gospel  Ministry.  He  has  seeti  cause  to  accept  our 
invitation.  In  accordance,  therefore,  with  Congregational  usage,  we 
request,  that  you  will  meet  in  Council,  by  your  Rev.  Pastor  and  dele^ 
gates,  and  advise  and  assist  i7i  the  solevmities  of  his  Ordination  ;  which 

is  appointed  to  take  place  on  the day  of  February  next,  6i-c. 

Wishing  you  grace,  mercy,  and  peace  from  God,  the  Father,  and 
our  Lord,  Jesus  Christ,  we  remain  your  Brethren  in  the  faith  andfel- 
lowship  of  the  Gospel. 

[The  particular  place  and  the  hour  of  assembling,  and  the  other 
churches  sent  to  are  made  known  in  the  Letter  Missive.] 


116  ORDINATION    OF    THE    PASTOR. 

an  exception,)  it  would  be  unwise  to  pass  them  over,  and 
to  call  in  strangers,  even  though  they  were  governed  by 
the  same  ecclesiastical  principles,  and  bore  the  same 
name.  Besides  involving  an  abandonment  of  those  ad- 
vantages, which  have  been  mentioned,  it  would  be  fol- 
lowed by  the  positive  and  serious  evil  of  weakening  the 
friendship  and  love  of  those,  who  are  required  by  their 
situation  frequently  to  meet,  and  to  consult  together  on 
the  interests  of  Zion, 

§  73.     Of  the  admission  of  lay-members  as  delegates. 

In  the  Letters  Missive  the  churches  are  commonly 
invited  to  attend  by  their  Pastors  and  Delegates.  If  they 
accept  of  the  invitation,  the  pastor  is  chosen  of  course, 
without  any  further  vote.  Nevertheless,  the  minister  is 
as  much  a  delegate  or  commissioner  of  his  particular 
church  as  the  lay-member,  notwithsttinding  this  peculi- 
arity in  the  phraseology  of  the  Letter  Missive,  and  the 
difference  in  the  mode  of  choice. 

It  was  almost  a  matter  of  course,  that  the  pastor 
should  be  particularly  invited,  or  rather  be  requested  to 
he  sent  as  one  of  the  representatives  of  the  church  ;  the 
Letter  Missive  takes  it  for  granted  that  the  church  sent 
to,  desires  and  chooses  to  be  represented  by  its  pastor  ; 
but  it  has  always  been  the  practice  to  invite  the  attend- 
ance of  one  or  more  lay  members  at  the  same  time. 

If  the  principles,  already  laid  down,  be  correctly  sta- 
ted, then  it  follows,  that  the  election  of  lay-members  does 
not  alter  the  nature  of  the  Council,  which  is  essentially 
representative  ;  and  would  be  so  if  there  were  none  but 
ministers  present.  The  practice,  however,  which  pre- 
vails, of  sending  lay  members,  has  ever  been  highly 
approved  ;  although  their  presence  may  neither  alter  the 
nature,  nor  add  to  the  ability  of  the  assembled  body. 
The  practice  at  least  affords  an  occasion  to  the  lay-mem- 


ORDINATION    OF    THE    PASTOR.  117 

bers  of  different  churches  to  form  an  acquaintance  with 
each  other  and  with  the  pastors ;  it  leads  them  to  reflec- 
tion and  examination  in  respect  to  the  principles  of  church 
union  and  government ;  and  presents  an  opportunity  for 
the  exercise  of  their  prudence  and  christian  feelings.  And 
besides,  it  was  no  doubt  supposed  by  the  framers  of  our 
church  constitution,  that  the  attendance  of  lay  delegates 
at  such  times,  would  operate  as  a  check  on  any  tenden- 
cies to  clerical  domination,  if  such  should  exhibit  them- 
selves. 

^  74.  Preparatory  proceedings  of  the  Council. 
The  members  of  the  Council  meet  at  the  place  ap- 
pointed. Being  called  to  order  by  some  one  of  the  more 
aged  of  their  number,  who  reads  the  Letter  Missive  as 
the  foundation  of  their  proceedings,  they  are  organized 
by  the  choice  of  a  Moderator  and  a  Scribe.  After  sup- 
plications at  the  throne  of  grace,  they  enter  on  the  busi- 
ness, in  respect  to  which  they  have  been  called  together. 
There  appears  to  b-  no  fixed  and  invariable  method  in 
the  proceedings  of  the  Council,  although  the  great  objects 
and  results  are  usually  the  same. 

They  inquire,  however,  as  a  matter  of  course,  for  all 
the  papers,  which  concern  the  church  standing  and  the 
proposed  ordination  of  the  candidate,  viz.  the  Certificate 
of  church  membership,  the  License  to  preach,  the  Call 
by  the  church,  the  Answer  to  the  same,  &c.  In  reference 
to  these  papers,  if  they  are  found  to  be  satisfactory,  it  is 
customary  to  take  a  formal  vote,  That  the  proceedings  of 
the  church  and  society,  and  the  Answer  of  the  candidate 
to  the  Call  to  settle,  are  according  to  Congregational 
Usage.  And  this  is  very  proper,  because,  if  there  be  no 
evidence  of  any  kind  of  church  membership,  or  of  a  Li- 
cense to  preach,  or  of  a  Call  to  settle  and  an  Answer  to 
the  same.  Congregational  Usage  would  render  any  fur- 
ther proceedings  inadmissible.     No  Council  would  as- 


118  ORDINATION    OF    THE    PASTOR. 

sume  the   responsibility  of  proceeding  under  such  cir- 
cumstances. 

^75.     Further  proceedings  of  the  Council. 

The  Council  are  not  expected  by  the  church,  that  con- 
venes them,  nor  would  they  be  permitted  by  the  duty 
they  owe  to  the  Savior,  to  limit  themselves  to  the  mere 
ascertainment  of  regularity  in  the  forms  of  proceeding. 
Something  more  is  incumbent  on  them.  It  is  their  duty 
to  inquire,  as  far  as  may  be  necessary  for  their  satisfac- 
tion, in  respect  to  the  literary  and  moral  qualifications  of 
the  candidate  ;  particularly  his  theological  knowledge, 
his  personal  religious  experience,  and  the  motives,  which 
lead  him  to  the  undertaking  of  a  work  so  arduous.  It  is 
incumbent  on  them  likewise,  to  attend  to  any  objections, 
which  may  be  made  to  the  candidate  from  any  quarter. 
Whatever  objections  are  to  be  proposed,  ought  evidently 
to  be  made  during  the  preparatory  deliberations  of  the 
Council ;  and  not  after  proceeding  to  the  religious  exer- 
cises. 

If  every  thing  be  found  satisfactory,  the  Council  vote 
to  proceed  to  the  Ordination,  and  this  involves  the  as- 
signment to  individuals  of  the  public  religious  perform- 
ances, which  are  customary  on  these  occasions  ;  but  it 
is  not  common,  (and  for  obvious  reasons,)  to  assign  any 
parts  to  the  lay-members. — The  Charge,  which  from  its 
nature  seems  to  require  the  experience  and  the  confirm- 
ed piety  of  age,  is  commonly  assigned  to  the  eldest  min- 
ister on  the  Council ;  and  the  Eight  Hand  of  Fellowship 
to  the  youngest,  or  the  one  most  recently  settled  in  the 
near  vicinity.  But  the  practice  in  respect  to  both  of  these 
parts  is  sometimes  varied  from.  The  Ordination  Ser- 
mon is  generally  pronounced  by  some  individual,  who 
has  been  previously  designated  to  that  duty  by  the 
church  in  connection  with  the  candidate ;  the  Council 


ORDINATION    OF    THE    PASTOR.  119 

concurring  in  this  previous  selection  and  making  the  as- 
signment. There  maybe  also,  especially  if  it  be  their 
wish,  an  Address  to  the  church  and  people."^ 

^  76.    Of  the  ordaining  prayer. 

The  Council,  having  made  the  necessary  antecedent 
arrangements,  assemble,  at  the  time  appointed,  in  the 
usual  place  of  public  worship.  The  proceedings  are  then 
read  before  the  assembly  by  the  Scribe.  The  religious 
exercises,  prayers,  reading  the  Scripture,  and  the  Sermon, 
succeed  each  other  as  on  the  Sabbath  ;  having,  of  course, 
a  reference,  (the  Sermon  in  particular,)  to  the  occasion. 
Then  follows  what  is  termed  the  Ordaining  or  Consecra- 
ting prayer ;  so  called  perhaps,  because  it  has  particular 
reference  to  the  setting  apart,  or  consecrating  of  the  pas- 
tor elect  to  the  ffreat  work  before  him. 


*  Remarks.  (1)  It  was  once  the  practice  for  the  candidate 
himself  to  pronounce  the  Sermon;  see  Prince's  Sermon  at  his  Or- 
dination to  the  Pastoral  Charge  of  the  Boston  South  Church,  Oct. 
1st.  1718  ;  &  Josiah  Smith's  Discourse  at  his  Ordination  at  Boston, 
July  11,  1726.  The  practice  was  judiciously  dropped,  "it 
being  by  some  thought  more  decent  for  some  elder  divine  to  de- 
liver such  things  as  are  most  proper  for  the  day,"  Mather's  Rat. 
DisciPLiNJE,  Art.  ii.  ^  8.;  Mass.  Hist.  Collections,  vol.  vii,  p.  56, 
do.  2nd  Series,  ii.  p.  147. 

(2)  It  appears  also  from  a  remark  in  the  Rat.  Disc,  that,  in 
Mather's  time  the  Ch?.rge  was  usually  assigned  to  a  person,  who 
had  been  previously  selected  by  the  church  ;  the  persons  also,  who 
were  to  impose  hands,  were  designated  previously.  But  the  cere- 
mony of  laying  on  hands  has  for  many  years  been  left  wholly  to 
the  Council ;  and  a  long  established  common  law  seems  to  require 
the  assignment  of  the  Charge  to  the  eldest  minister,  unless  pecu- 
liar circumstances  require  a  deviation  from  the  general  rule. 

(3)  The  Scribe  of  the  Council  of  course  retains  the  minutes  of 
its  proceedings  in  his  own  possession.  But  it  is  for  many  reasons 
important,  and  is  expected,  that  he  will  embrace  an  early  oppor- 
tunity to  transmit  an  attested  copy  of  them  to  the  church,  by  which 
the  Council  was  called. 


120  ORDINATION    OF   THE    PASTOR. 

The  supplicant  acknowledges  the  glories  of  the  en- 
throned Jesus,  and  the  many  mercies,  which  have  been 
shown  to  the  church  by  her  Prophet,  Priest,  and  King. 
He  celebrates  the  goodness  of  God,  as  manifested  on  the 
present  occasion ;  and  particularly  petitions,  that  He 
would  bless,  guide,  and  accept  his  servant,  who  is  now 
set  apart,  by  prayer  and  the  imposition  of  hands,  to  the 
holy  and  glorious  work  of  Christ's  ministry. 

§  77.    Import  of  the  imposition  of  hands. 

In  the  course  of  this  prayer  and  in  that  part  of  it,  which 
has  particular  relation  to  the  setting  apart  of  the  individ- 
ual to  the  ministerial  work,  the  supplicant  stretches  forth 
his  hand,  and  places  it  on  the  head  of  the  subject  of  his 
petitions  :  other  ministers  of  the  Council,  who  are  near, 
do  the  same.  This  solemn  laying  on  of  hands  is  a  sym- 
bolical action  ;  that  is  to  say,  it  is  an  action,  to  which 
the  example  of  former  times  and  long  usage  have  given  a 
meaning.  As  an  inclination  of  the  head  in  common  con- 
versation indicates  assent,  and  the  shaking  of  hands, 
when  persons  meet  together  in  the  intercourse  of  life, 
signifies  good-will  or  friendship  ;  so  the  imposition  of 
hands  on  these  occasions  is  generally  regarded  as  indica- 
ting the  setting  apart  to  some  particular  purpose. 

Thus  in  the  days  of  Moses,  when  the  Israelite  brought 
his  victim  to  the  door  of  the  Tabernacle,  he  was  requir- 
ed to  lay  his  hand  upon  its  head ;  and  it  was  not  until 
the  performance  of  this  ceremomy,  that  the  victim  was 
accepted  as  fully  set  apart  for  the  sacrifice.  Lev.  i.  4. 
When  the  Levites  were  consecrated  to  the  service  of  God, 
Moses  brought  them  before  the  tabernacle  of  the  congre- 
gation, in  the  presence  of  the  whole  assembly  of  the  chil- 
dren of  Israel.  And  the  children  of  Israel  laid  their 
hands  on  the  Levites,  as  a  sign  that  they  were  offered,  or 
set  apart  to  the  service  of  the  Lord,  Numb.  viii.  5 — 11. 


ORDINATION    OF    THE    PASTOR.  121 

It  is  impossible  to  state  precisely,  at  the  present  time, 
the  origin,  the  first  occasion  of  this  symbolic  ceremony  ; 
it  goes  back  very  far  into  antiquity.  Nevertheless,  it  was 
retained,  and  was  frequently  practised  by  the  Apostles, 
It  was  received  from  them  by  their  successors,  and  be- 
ing sanctioned  by  such  high  authority,  it  has  continued 
to  form  a  part  of  ecclesiastical  usages.  (See  the  Mag- 
nalia,  Bk.  v.  §  8,  and  Mather's  Sermon  on  the  Work  of 
the  Ministry.) 

^78.     Of  the  object  and  manner  of  the  charge. 

The  object  of  the  charge  seems  to  be  to  give  such  sol- 
emn advice,  warning,  and  encouragement,  as  are  suited 
to  the  nature  and  difficulties  of  the  ministerial  work. 
Such  was  the  Charge,  given  by  the  Apostle  Paul  to  Tim- 
othy. This  performance  is  of  a  grave  and  serious  char- 
acter, but  concise  ;  and  as  in  the  other  exercises,  there  is 
no  fixed  and  unalterable  form  of  thought  and  expression, 
to  be  followed  by  the  speaker.  But  in  the  old  New  En- 
land  Brethren's  Ratio  Discipline,  where  we  have  an 
express  exemplification  of  its  spirit  and  manner,  it  is  said 
to  be  in  such  terms  as  these  ; 

"Whereas  You,  on  whom  we  now,  to  declare  so 
much,  do  impose,  [have  imposed,]  our  hands,  are 
called  unto  the  work  of  the  evangelical  ministry  in  the 
church  of  the  living  God,  and  unto  the  office  of  a  pastor 
in  the  particular  church  of  the  Lord,  Avith  which  we  are 
now  assembled,  we  do  now  introduce  you  into  that  awful 
station. — We,  therefore,  charge  you  before  the  great 
God  and  our  Savior,  the  glorious  head  of  the  church? 
that  you  take  heed  unto  the  ministry^  which  you  have  re- 
ceived from  the  Lord,  plainly,  and  faithfully,  and  watch- 
fully to  fulfil  it,  and  as  one,  that  must  give  up  an  account 
unto  him  ;  That  jom  feed  the  whole  fiock,  whereof  j^ou  are 
now  made  an  overseer,  and  therein  study  to  show  your- 
self approved  of  God,  and  a  workman,  that  needs  not  to 
11 


122  ORDINATION    OF    THE    PASTOR. 

be  ashamed  ;  that  you  pray  loithout  ceasing,  and  give 
yourself  to  reading  and  meditation,  and  preach  the  word, 
instruct,  reprove,  exhort  with  all  the  long  suffering,  that 
becomes  a  servant  of  God ; 

That  you  administer  the  Sacraments  of  the  New  Cov- 
enant, as  a  wise  and  good  steward  of  those  heavenly  mys* 
teries ;  That  you  impartially  dispense  the  Discipline, 
with  which  the  house  of  the  Lord  is  to  be  ordered,  and 
his  kingdom  expressed  and  maintained,  making  a  differ- 
ence between  the  holy  and  profane  ;  And  that  you  be  an 
example  of  the  believers  in  your  whole  conversation, 
with  all  piety  and  charity,  endeavoring  to  exhibit  the  gra- 
ces of  that  Lord,  unto  whose  peculiar  service  you  are 
now  devoted. 

And,  if  You  keep  this  charge,  ive  declare  unto  YoUi 
that  the  Lord  of  hosts  will  give  you  a  place  among  his 
elect  angels,  who  doubtless  do  now  stand  by  as  witness* 
es  of  the  solemn  action,  wherein  we  are  now  engaged  ; 
witnesses  to  the  bonds  and  vows  of  God,  which  you  have 
now  with  all  possible  solemnity  taken  upon  you.  Yea, 
we  declare  unto  You,  that  if  you  do  this,  when  the 
Lord  Jesus  Christ  shall  appear,  you  shall  appear  with 
Him  in  glory.  He,  who  is  the  chief  Shepherd,  will  then 
give  you  a  Crown  of  glory,  which  shall  never  fade  away." 

^79.     Of  giving  the  Right  Hand  of  Fellowship. 

One  reason  of  employing  neighboring  churches  to  per^ 
form,  by  their  delegates  and  pastors,  the  acts  of  ordina- 
tion, is,  that  it  affords  them  a  favorable  opportunity  to  ex- 
press their  opinions  and  their  good  wishes  in  an  impor- 
tant affair.  It  has  ever  been  admitted,  that  it  is  the  du- 
ty of  the  churches  to  consult  each  other  in  cases  of  great 
importance ;  and  undoubtedly  the  settlement  of  a  minis- 
ter is  one  of  these.  A  part  of  the  exercises,  therefore, 
(what  is  termed  the  Eight  Hand  of  Fellowship,)  has  ref- 


ORDINATION    OF    THE    PASTOR.  123 

erence  to  this  principle ;  that  is  to  say,  it  is  designed  to 
express  publicly  the  concurrence  and  approval  of  the 
sister  churches  as  to  what  has  taken  place  ;  and  their 
congratulations,  and  sincere  and  Christian  welcome  to 
the  new  Pastor. 

For  this  religious  performance,  the  propriety  of  which 
might  be  fully  inferred  from  the  expanding  and  commu- 
nicative nature  of  Christian  love,  there  is  direct  Scrip- 
ture warrant.  "  The  churches  of  Christ  salute  you^^ 
Rom.  xvi.  16 ;  '■^And  when  James,  Cephas,  and  John, 
who  seemed  to  he  pillars,  perceived  the  grace,  that  was 
given  unto  me,  they  gave  to  me  and  Barnabas  the  Right 
Hands  of  Fellowship^''  Gal.  ii.  6. 

§  80.    Spirit  of  the  Right  Hand  of  Fellowship  and  closing 
services. 

The  Speaker  remarks  upon  the  various  causes,  which 
combine  men  together,  and  then  passes  to  the  considera- 
tion of  Christian  love,  the  purest,  noblest,  and  most  per- 
manent of  all  bonds  of  union.  He  adverts  to  the  princi- 
ple of  Congregationalism,  which  recognizes  the  relation- 
ship of  all  the  true  churches  of  Christ,  as  members  of 
one  great  family,  of  which  Christ  is  the  head ;  and  to  the 
attendant  principle,  that  this  mutual  and  near  relation- 
ship ought  to  be  publicly  and  distinctly  acknowledged, 
on  suitable  occasions. 

In  the  name,  therefore,  and  by  the  appointment  of  the 
Council,  he  extends  his  hand  to  the  new  Pastor,  the 
RIGHT  HAND  OF  FELLOWSHIP. — He  roqucsts  him  to  re- 
ceive it,  as  a  symbol,  that  the  churches  are  one,  united 
by  a  common  hope,  and  bound  together  by  a  reciprocal 
desire  for  each  other's  spiritual  advancement ;  and  as  an 
expression,  that  he  is  cordially  and  fully  acknowledged 
as  an  authorized  minister  of  the  Gospel.  To  this  public 
announcement  of  the  brotherly  union  of  the  churches, 
and  this  solemn  and  fraternal  acknowledgment  of  the 


124  ORDINATION    OF    THE    PASTOR. 

new  Pastor,  are  commonly  joined  sincere  expressions  of 
personal  regard,  hearty  desires  for  his  success  in  the 
ministerial  work,  and  glowing  anticipations  of  that  un- 
bounded bliss,  which  is  reserved  by  Jesus  Christ  for  all 
his  faithful  followers. 

Then  follows  a  prayer  by  some  one  of  the  Council; 
the  concluding  services  alone,  the  reading  a  psalm  or 
hymn,  and  the  benediction,  being  reserved  to  the  newly 
ordained  minister. 

§  81.   Installation  of  a  minister. 

Installation  is  the  settling  of  a  pastor  over  a  partic- 
ular church,  who  was  previously  settled,  but  has  been 
dismissed.  It  slightly  differs  from  Ordination,  since  it  is 
not  customary  a  second  time  to  confer  the  offices  and 
privileges,  which  have  been  previously  conferred,  unless 
the  person  has  forfeited  them  by  misconduct,  and  regain- 
ed them  by  reformation. 

The  preparatory  proceedings  of  the  Council  are  much 
the  same,  as  in  ordination  ;  but  evidence  of  a  regular  dis- 
mission is  required.  The  public  religious  exercises  are 
the  same  in  number  and  order,  but  without  the  laying  on 
of  hands.  The  expressions,  which  are  made  use  of  in 
the  performances,  naturally  vary  with  the  difference  in 
the  situation  of  the  persons,  to  whom  they  relate.  In  con- 
sequence of  this  and  of  the  omitting  the  ceremony  of  im- 
posing hands,  what  is,  on  other  occasions,  termed  the 
Ordaining  or  Consecrating,  is,  on  this,  termed  the  In- 
stalling prayer. 

§  82.    Accountability  of  delegates  and  ministers  to  the  Churches. 

It  would  seem  reasonable,  if  delegates  and  pastors  on 
these  occasions  are  the  representatives  of  the  churches, 
that  they  should  be  responsible  in  some  measure  to  those, 
for  whom  they  act.  On  this  subject  the  following  senti- 
ments are  expressed  in  Samuel  Mather's  learned  Apolo- 


ORDINATION    OF    THE    PASTOR.  125 

gy  for  the    Liberties  of  the  New  England  Churches. 

"  Particular  churches  then,  (he  says,  ch.  hi.,)  are  pos- 
sessed of  this  right  and  privilege  of  appointing  and  send- 
ing forth  elders  [ministers]  and  other  delegates  on  suita- 
ble occasions ;  and  by  the  same  reason  they  may  call 
them  to  an  account  at  their  return.  And  if  upon  inquiry 
it  shall  be  found,  that  they  have  done  any  thing  prejudi- 
cial to  the  truth  and  peace  of  the  Gospel,  they  may  justly 
expostulate  with  them,  and  ask  the  reasons  of  their  con- 
duct, and  refuse  to  regard  what  they  have  been  doing. — 
Nor  indeed  can  any  thing  be  more  fit  and  suitable  than 
this,  that  the  Messengers  of  particular  churches,  who 
have  done  amiss,  or  lay  under  the  suspicion  of  irregular 
conduct,  and  a  faulty  management  of  their  affairs,  should 
be  questioned  by  the  churches,  whose  messengers  they 
are,  and  in  whose  service  they  are  employed. 

"  And  as  this  is  fit  and  suitable  in  itself,  that  the  breth- 
ren in  particular  churches  should  call  their  delegates  to 
an  account  for  their  management  in  their  service  ;  there 
is  also  an  instance  to  be  given  from  the  Scripture,  which 
will  sufficiently  justify  the  brethren  in  the  use  of  this  lib- 
erty ;  it  is  Acts  xi.  2d  and  3d  verses  ;  where  we  read, 
that,  when  Peter  was  come  up  to  Jerusalem,  they,  that 
were  of  the  circumcision,  contended  with  him,  or  rather 
called  him  to  an  account,  in  order  to  pass  their  judgment, 
saying,  Thou  iventest  in  to  men  uncircumcised  and  didst 
eat  with  them.  Audit  follows  in  the  next  verse,  that  Pe- 
ter rehearsed  from  the  beginning  and  ex-pounded  by  Or- 
der unto  them. 

"  Now,  if  the  brethren  might  demand  of  an  Apostle 
the  reasons  of  his  behavior,  and  if  the  Apostle  thought 
himself  accountable  to  them,  and,  therefore,  obliged  to 
apologize  for  his  conduct  before  them,  the  conclusion  is 
strong  and   irresistible,  that  now  the  brethren  have  the 

liberty  and   much  more  to  inquire  concerning  the  man- 
11* 


126  ORDINATION    OF    THE    PASTOR. 

agement  of  their  elders  and  other  delegates,". — See  also 
on  this  subject,  Platform,  ch.  xv.  §  2 ;  Cotton's  Book 
of  the  Keys,  ch.  vi.  p.  26,  Lond.  4to  Ed. 

^  83.     Of  the  members  of  Councils  substituting  others  in  their 

stead. 

The  same  writer,  and  in  connection  with  the  subject 
of  the  preceding  section,  considers  the  power  or  right  of 
a  member,  who  has  been  chosen  to  act  in  Council,  to 
substitute  another  in  his  room.  "  But  supposing,"  he 
remarks,  "  as  it  is  a  supposable  case,  that  any  delegates 
from  particular  churches,  upon  emergent  occasions 
should  substitute  others  in  their  room,  and  so  should  not 
be  able  to  give  any  account  of  their  transactions  ?  I  an- 
swer, that,  although  the  case  may  be  supposed,  the  thing 
ought  not  to  be  ;  for  none  in  such  cases  have  the  power 
of  substituting  others  in  their  room  and  stead  ;  any  more 
than  an  ambassador  from  one  prince  or  commonwealth 
hath  the  power  of  substituting  whom  he  pleases  to  per- 
form the  embassy  for  him." 

<5>  84.  Of  inviting  others  to  sit  as  members,  who  are  not  chosen 
by  the  churches. 
The  writer,  just  cited  from,  may  also  be  considered  as 
expressing  the  sense  of  the  churches  concerning  the 
right  of  Councils  to  invite,  on  their  own  authority,  other 
persons  to  sit  and  act  with  them.  Referring,  as  there  is 
reason  to  suppose,  to  such  cases  in  particular,  to  Avhich 
at  any  rate  his  statement  will  apply,  he  says,  "  No  per- 
sons have  a  right  to  consult,  vote,  or  act  in  behalf  of  any 
particular  church,  but  by  virtue  of  a  delegation  from  that 
church.  It  is  this  alone,  that  empowers  them.  And  if, 
without  such  empowering,  any  shall  pretend  to  act,  as 
their  delegates,  they  must  be  deemed  busy-bodies  in  oth- 
er men's  matters." 

Further ;  there  does  not  appear  to  be  any  Congrega- 
tional authority  whatever  for  the  particular  church,  that 


ORDINATION    OF    THE    PASTOR.  127 

assembles  the  Council,  to  invite  individuals  to  sit  and  act 
in  the  same,  in  their  own  persons  and  right,  and  not  as 
the  representatives  of  sister  churches.  Admitting  the  ex- 
istence of  Congregationalism  as  a  system,  it  can  be 
clearly  made  out,  that  the  church,  which  assembles  the 
Council,  is  restricted,  as  well  as  the  Council  itself,  in  its 
mode  of  proceeding.  Such  a  restriction  is  implied  in  the 
nature  of  Councils.  It  is  laid  down  as  an  undoubted 
principle,  that  Councils  are  founded  ultimately  on  the 
ground  of  church  communion  and  fellowship.  If,  there- 
fore, individuals,  (not  the  representatives,  and  perhaps 
not  the  members  of  churches,)  were  permitted  to  act  in 
Councils,  whatever  may  be  their  standing  and  character, 
this  fundamental  principle  would  be  unsettled,  and  per- 
haps ultimately  subverted. 

^  85.     Of  the  Church-membership   of  a  minister. 

It  is  one  part  of  the  duty  of  a  Council  to  ascertain  the 
fact  of  the  church-membership  of  the  Pastor  elect,  before 
proceeding  to  his  Ordination.  But  it  makes  no  differ- 
ence in  the  prosecution  of  the  proceedings  of  his  Ordina- 
tion, whether  he  is  found  to  be  a  member  of  the  Church, 
over  which  he  expects  to  be  ordained,  or  of  some  other. 
But  the  general  practice  in  the  case  seems  to  authorize 
us  to  consider  it  a  settled  principle,  that,  if  he  has  not 
done  it  previously,  he  should  establish  a  membership  in 
the  Church  over  which  he  is  placed  by  Ordination  or 
Installation,  as  soon  as  it  can  conveniently  be  done  after- 
wards. In  individual  practice  there  have  been  some  ex- 
ceptions, but  this  is  the  general  rule ;  and  there  seem  to 
be  sufficient  reasons  for  it. 

(1)  It  is  an  admitted  Congregational  doctrine,  and  is 
to  be  considered  as  practically  very  important,  that  pri- 
vate church  members  should,  in  all  ordinary  cases,  and 
as  soon  as  can  well  be  done,  transfer  their  church  rela- 


128  ORDINATION    OF    THE    PASTOR. 

tionship  to  the  church  of  the  place  where  they  actually 
reside.  The  pastor  must,  of  course,  be  a  church  mem- 
ber somewhere.  And  if  the  rule,  which  has  just  been 
mentioned,  cannot  be  rejected  or  relaxed  in  the  case  of 
private  members,  it  does  not  well  appear,  how  it  can  be 
in  the  case  of  ministers.  On  the  contrary,  it  would  seem, 
that  the  prominent  position  of  the  pastor  would  render 
the  influence  of  his  example  desirable  in  this  respect,  as 
well  as  in  others. 

(2)  Furthermore,  the  Pastor  meets,  votes,  and  in  oth- 
er ways  acts  with  the  Church.  He  sustains  the  office  of 
moderator,  and  sometimes  of  clerk ;  he  is  from  time  to 
time  authorized  by  the  church  to  sit  on  councils ;  and  is 
often  appointed  as  a  member  of  Committees  of  the  breth- 
ren on  church  business.  And  it  does  not  clearly  appear, 
how  all  this  can  be  done  consistently  with  Congregation- 
al principles,  without  his  being  at  the  same  time  a  mem- 
ber of  the  church  and  a  subject  of  the  same  rights  and 
responsibilities  as  the  other  members. — It  is  true,  the 
practice  of  the  churches  permits  him  to  act  as  moderator 
of  the  church  ex  officio  ;  and  that  too  whether  he  has 
become  a  member  or  not.  But  it  should  be  remembered, 
that  he  acts  as  moderator  not  merely  because  he  is  Pastor ; 
but  because,  holding  the  pastoral  office,  which  is  entitled  to 
great  consideration,  he  has  the  implied  consent  and  appro- 
val of  the  brethren  in  the  discharge  of  that  duty.  But 
until  he  has  really  removed  his  relationship  to  the  church 
over  which  he  is  pastor,  it  is  questionable,  whether  this 
implied  consent  authorizes  him  to  assume  other  rights,  and 
discharge  other  duties,  additional  to  the   moderatorship. 

(3)  The  determination  of  a  Pastor  not  to  establish  a 
membership  in  his  own  church  would  be  likely  after  a 
time,  to  generate  feelings  of  distrust  and  alienation  on 
the  part  of  its  members.  It  would  be  natural  for  them 
to  feel  under  the  circumstances  of  the  case,  that  their 


ORDINATION    OF    THE    PASTOR.  129 

.  Pastor  had  more  affection  to  the  distant  church,  of  which 
he  might  be  a  member,  than  for  themselves ;  or  that  he 
had  not  perfect  confidence  in  their  sentiments  of  charity 
and  justice.  Consequently  there  would,  in  all  probabili- 
ty, be  a  failure,  to  some  extent,  of  that  mutual  confidence 
and  heartfelt  interest,  which  is  so  important  to  the  spirit- 
ual welfare  of  both  parties. 

(4)  Without  delaying  further  upon  the  subject,  we 
would  merely  add,  that  ministers,  not  less  than  private 
Christians,  (and  perhaps  we  may  say  still  more  than  they 
do,)  need  the  additional  security  to  Christian  character 
and  Christian  faithfulness,  which  is  generally  supposed 
to  result  from  church  watch  and  discipline.  Every 
Christian,  whether  a  private  Christian  or  a  minister,  is 
unwise,  who  is  unwilling  to  plant  around  himself  every 
possible  safeguard  and  defence  of  personal  strictness  and 
holiness  of  life.  It  is  difficult  to  conceive  how  a  minis- 
ter especially,  who  realizes  the  solemn  responsibility  of 
his  station,  can  regard  it  otherwise  than  a  privilege  to 
be  subject  to  the  brotherly  care  and  inspection  of  a  church, 
and  particularly  of  his  own  church.  Nevertheless  such 
is  the  sincere  regard  for  the  ministerial  station,  that,  in 
things  of  a  public  nature  and  which  particularly  affect 
the  honor  and  usefulness  of  the  ministerial  office,  a  Con- 
gregational church  would  not  feel  itself  at  liberty  to  pass 
sentence  upon  a  minister's  character,  without  the  advice 
and  assistance  of  other  churches.  (See  chapt.  xiv.  of  this 
Work.)  It  may  properly  be  added  here,  that  the  Cam- 
bridge Platform  without  particularly  remarking  upon  the 
subject  under  consideration,  appears  to  take  it  for  grant- 
ed, as  a  well  known  and  established  doctrine  and  prac- 
tice, that  the  minister  should  be  a  member  of  the  church 
of  which  he  is  pastor.  (See  Platform,  chap  x.  ^.  6.)  It  is 
taken  for  granted  also  in  Mather's  Ratio  Disciplinae. 
"When  a  pastor,"  says  Mather,  Rat.  Disc.  Art.  ix.  "has 


130  ORDINATION    OF    MISSIONARIES. 

fallen  into  scandal,  the  brethren  that  are  acquainted  with 
it,  proceed  as  they  would  ivith  another  brother  in  such 
cases ;  only  with  more  special  terms  of  respect  and  rep- 
etition of  addresses,  as  the  relation  of  a  father  may  call 
for."* 


CHAPTER  VIII. 

ORDINATION    OF  MISSIONARIES. 

^  86.     Occasions  and  need  of  missionary  ordination. 

Congregationalists,  as  a  part  of  the  laborers  in  the 
great  vineyard  of  the  world,  consider  themselves  under 
obligations  to  do  what  lays  in  their  power,  to  extend  the 
knowledge  of  the  Gospel.  The  labors  of  some  of  their 
ministers  among  the  Savages,  particularly  the  devoted 
Eliot,  have  called  forth,  even  in  distant  parts  of  the 
world,  the  warmest  expressions  of  approbation  and  grati- 
tude. 

Down  to  the  present  day,  Missionaries  have  been  sent 
forth,  not  only  to  the  Indian  tribes  of  North  America, 
but  to  those,  who  are  without  the  knowledge  of  God,  in 
different  and  distant  parts  of  the  earth.  These  Mission- 
aries may  justly  be  considered  as  sent  abroad  by  the 
churches,  inasmuch  as  they  are  supported  by  their  con- 
tributions, attended  by  their  prayers,  and  protected  by 
their  constant  solicitude.  It  is  true,  that  the  immediate 
agents,  in  designating  and  arranging  their  departure, 
are  Missionary  Societies ;  but  these  societies,  when  the 


*  See  on  this  subject  Punchard's  view  of  CongregationaUsni, 
Appendix,  1st.  Ed.  p.  193. 


ORDINATION    OF    MISSIONARIES.  131 

subject  is   rightly  considered,  are  only  the  agents  and 
representatives  of  the  churches. 

The  churches,  therefore,  in  the  exercise  of  that  su- 
perintendence, which  naturally  falls  to  them,  and  having 
in  view  the  great  importance  and  solemnity  of  the  work 
of  Missionaries  to  the  heathen,  have  deemed  it  advisable, 
that  they  should  receive  Ordination,  and,  in  that  way,  be 
formally  and  solemnly  set  apart  to  their  responsible  un- 
dertaking. 

§  87.    Of  ordaining  for  distant  churches  at  the  invitation  of  the 
same. 

This  practice,  which  seems  to  be  fully  justified  by  the 
circumstances,  under  which  it  takes  place,  was  introdu- 
ced by  degrees ;  the  first  approach  to  which  was  proba- 
bly as  follows. — In  the  early  settlement  of  the  country,- it 
was  difficult,  or  rather  impossible  for  the  remote  church- 
es to  ordain  a  minister  through  the  instrumentality  of 
churches  in  their  immediate  vicinity,  since  there  were 
none  such.  They,  therefore,  chose  their  ministers,  and 
left  it  to  churches  at  a  distance,  (such  as  they  could  agree 
upon,)  to  set  apart  the  individuals  selected,  by  prayer  and 
imposition  of  hands,  and  to  give  the  right  hand  of  fellow- 
ship. 

A  somewhat  peculiar  instance,  but  fully  illustrative  of 
the  practice,  occurred  in  the  year  1726.  A  Mr.  Smith 
had  preached  to  a  Congregational  society  in  the  island  of 
Bermuda;  the  only  one,  it  would  seem,  on  the  island  at 
that  time.  The  church  made  choice  of  him  as  their  min- 
ister, but  under  the  circumstances  of  the  case  they  desir- 
ed, that  he  should  come  to  New  England,  and  be  ordain- 
ed here  ;  which  was  accordingly  done  in  July  of  the  above 
mentioned  year  at  Boston. 

And  we  have  reason  to  believe,  the  practice  was  not 
unfrequent,  since  it  is  expressly  mentioned  in  the  an- 
cient  Ratio    Discipline,    Art.    ii.  ^   11. — "Sometimes 


132  ORDINATION    OF    MISSIONARIES. 

it  has  fallen  out,  that,  in  some  of  the  distant  provinces 
and  plantations  destitute  of  ordainers,  a  godly  people,  as- 
sociating for  the  worship  of  God  our  Savior,  have  signi- 
fied unto  some  of  the  pastors  in  this  country,  that  they 
desire  such  a  person,  as  they  mention,  to  he  ordained 
here,  and  sent  from  hence  unto  them.  The  pastors,  thus 
applied  unto,  have  here  called  a  public  assembly,  and 
have  in  their  presence  given  this  person  an  opportunity 
publicly,  and  with  all  due  solemnity,  to  declare  his  ac- 
cepting the  pastoral  care  of  the  flock,  that  have  sent  for 
him.  And  so  they  have  ordained  him,  and  sent  him 
away  with  proper  testimonials." 

^  88.     Ordination  of  Missionaries  to  the  heathen. 

But  the  case  was  somewhat  different,  when  Missiona- 
ries came  to  be  sent  to  savage  or  heathen  nations.  In 
some  instances,  as  in  that  of  the  Indian  apostle,  Eliot, 
persons,  called  to  the  missionary  work,  had  been  pre- 
viously settled  over  particular  churches,  and  had  received 
ordination  of  course  ;  but  this  was  seldom  the  case,  and 
was  obviously  a  state  of  things,  which  could  not  general- 
ly be  counted  on.  The  churches  had  reason  to  believe, 
that  much  the  greater  number  of  missionaries  would  be 
young  persons,  and  such  as  would  devote  themselves  to 
that  work  alone. 

It  does  not  appear  to  have  been  maintained"^  at  any 


•  "VVe  speak  here  of  the  earlier  periods  of  our  ecclesiastical  his- 
tory. A  recent  writer  of  merit  on  Congregationalism,  (the  Author 
of  the  statement  of  the  Dedham  Case  and  Considerations  on  Con- 
gregational Church  Polity,  p.  54,)  has  suggested  doubts  on  the 
tendency  of  the  practice  under  consideration.  We  think  him 
right,  where  he  speaks  of  missionary  ordination  as  an  apparent, 
rather  than  a  real  deviation  from  Congregational  principle.  But 
if  such  be  the  case,  and  if  the  practice  be,  from  time  to  time,ex- 
plained  and  suitably  guarded,  there  is  reason  to  anticipate  much 
good  from  it,  while  the  evils,  which  are  feared,  will  be  avoided ; 
(See  §  91.) 


ORDINATION    OF    MISSIONARIES.  133 

period,  that  the  ceremony  of  missionary  ordination  was 
superfluous  and  unnecessary ;  but  on  the  contrary,  it  was 
ever  thought  to  be  intimately  connected  with  the  best  re- 
ligious interests  of  those,  to  whom  the  Missionaries  were 
sent.  It  was  admitted,  that  unordained  missionaries,  as 
well  as  others,  could  preach  to  the  heathen,  and  instruct 
them  in  various  ways.  But  it  was  considered  highly  ne- 
cessary to  baptize  serious  and  credible  converts,  and  to 
introduce  them  to  a  participation  in  the  symbolical  sacra- 
ment of  the  Lord's  supper.  And  this  was  not  permitted, 
by  Congregational  Principles  and  Order,  to  any  person, 
who  had  not  been  ordained. 

§  89.   Early  instances  of  missionary  ordination. 

"With  such  views  of  the  necessity  of  missionary  ordina- 
tion, our  ancestors  could  hardly  fail,  from  time  to  time, 
expressly  to  acknowledge  this  part  of  the  system,  and  to 
reduce  it  to  practice.  In  the  Heads  of  Agreement, 
entered  into  between  the  Congregationalists  and  Presby- 
terians in  the  year  1690,  there  is  an  Article,  in  which, 
there  is  reason  to  suppose,  missionary  ordination  is  had 
in  view,  viz  :  "  That  ordinarily  none  shall  be  ordained 
to  the  work  of  the  ministry,  but  such  as  are  called  and 
chosen  thereunto  hy  di  particular  chMxch. -j'^  expressions, 
which  clearly  imply,  that  there  are  cases  of  such  a  na- 
ture as  to  require  ordination  without  a  choice  or  call 
from  a  particular  church ;  or  at  least  that  ordination  may 
in  some  cases  be  antecedent  to  such  choice. 

In  December  of  1733,  three  missionaries  of  the  Edin- 
burgh Society  for  propagating  Christian  Knowledge,  were 
ordained  at  Boston,  as  missionaries  to  the  Savages  on  the 
borders  of  New  England  ;  in  which  ceremony  Drs.  Col- 
man  and  Sewall,  and  Mr.  Prince  assisted.  Mr.  John 
Sergeant  was  ordained  missionary  to  the  Housatonnic  or 

Stockbridge   Indians   in   August,    1735,    at    Deerfield, 
12 


134  ORDINATION    OF    MISSIONARIES. 

Mass.  Mr.  Gideon  Hawley  of  Marshpee  was  ordained  as 
a  missionary  to  the  Indians,  in  the  Old  South  Church  in 
Boston,  July  31, 1754.  Mr.  Joseph  Bowman  was  ordain- 
ed as  a  missionary,  to  labor  among  the  Mohawks,  in  1762  ; 
and  the  list  of  such  instances  of  an  early  date  might  be 
increased,  if  it  were  necessary. 

Hence  we  may  conclude,  that  missionary  ordination, 
under  certain  circumstances,  is  a  settled  and  acknowl- 
edged part  of  the  Congregational  system. 

^  90.  This  practice  a  security  to  the  heathen  themselves. 

And  it  may  perhaps  be  regarded  as  some  recommen- 
dation of  the  course,  which  has  been  adopted,  that  it  is 
necessary,  in  some  degree  at  least,  to  the  security  of  the 
heathen  themselves.  Surrounded  by  idolaters,  they  have 
no  resource,  when  they  first  receive  the  Gospel,  but  to 
depend  on  the  instructions  and  the  administrations  of 
foreigners.  They  would,  therefore,  be  liable  to  be  de- 
ceived, if  they  were  to  take  the  first  step  in  the  selection 
of  their  teachers  and  officers,  and  if  there  were  not  a  pre- 
vious ordination  of  them  in  the  country,  from  which  they 
come.  But  this  danger  of  the  heathen  is  obviated  by  the 
course  pursued,  since  the  churches,  by  whom  the  mis- 
sionaries are  sent  out,  will  not  be  likely  to  aid  in  the  or- 
dination of  an  indiscreet,  ignorant,  or  irreligious  man* 

§  91.    Its  consistency  with  the  church's  right  of  electioti. 

But  it  may  properly  be  observed  here,  that  the  intro- 
duction of  the  practice  in  question  is,  in  some  measure, 
an  infringement  of  the  distinctive  Congregational  princi- 
ple ;  viz.  that  election  by  a  particular  church  ought  to  pre- 
cede ordination.  No  doubt  this  difficulty  was  fully  felt 
by  the  early  framers  of  our  system,  but  they  preferred  in- 
curring the  responsibility  of  deviating  from  the  principle 
to  that  of  being  accessory  to  the   injury  of  the  heathen. 


t 


OUDINATION    OF    MISSIONARIES.  135 

But  even  this  reluctant  deviation  is  rather  in  appearance 
than  reality  ;  since  the  ordination  of  missionaries  is  not 
necessarily  understood  to  be  exclusive  of  election  by  par- 
ticular churches,  but  only  antecedent  to  it.  The  mode 
of  proceeding  is  inverted,  but  without  an  alienation  of 
the  right. 

The  churches  may  be  regarded  as  ordaining  their  mis- 
sionaries, and  as  extending  the  right  hand  of  fellowship, 
by  anticipation.  And  it  still  lays  with  the  heathen 
churches,  whenever  they  shall  be  in  a  situation  fully  to 
appreciate  and  exercise  their  rights,  to  yield,  or  to  with- 
hold their  approval  of  what  has  been  done.  Congrega- 
tionalists  could  never,  without  gross  inconsistency  and 
sin,  think  of  depriving  them  of  any  rights,  which  they 
can  justly  claim  for  themselves. 

^  92.  Historical  facts  illustrative  of  the  practice. 

It  may  be  added,  as  illustrative  of  what  has  been  said, 
and  of  the  operation  of  Congregational  principles,  that, 
if  a  missionary  should  dissolve  his  connection  with  the 
Society,  that  sent  him  for  the  purpose  of  settling  over  a 
particular  church  in  heathen  lands,  the  choice  of  that 
church  would  be  necessary ;  and  religious  services  would 
be  desirable,  so  far  as  they  could  be  had,  the  same  as  in 
a  case  of  Installation. 

The  facts  of  our  early  religious  history  strengthen  the 
belief,  that  this  would  be  the  only  suitable  course.  The 
converted  Indians  at  Martha's  Vineyard,  who  were  gath- 
ered into  Christian  churches  by  the  Mayhews  and  oth- 
ers, had  their  own  distinct  pastors  and  other  officers.  We 
are  told,  that  the  pastors,  who  were  natives,  were  regu- 
larly ordained,  the  pious  Eliot  and  Cotton  assisting  in 
that  work  ;  but  the  Indian  churches  were  previously  re- 
quired to  make  the  choice  for  themselves,  as  a  right  of 
which  they  ought  not  to  be  deprived.    In  1670,  the  mis- 


136  ORDINATION    OF    MISSIONARIES. 

sionary  among  the  Indians  at  Marshpee,  Mr.  Richard 
Bourne,  was  also  ordained  by  Eliot  and  Cotton,  having 
been  previously  chosen  by  the  free  election  of  the  native 
church.^ 

§  93.  Calling  of  the  Council. 

It  is  not  ordinarily  the  custom  of  the  churches  to  as- 
semble in  a  case  of  this  kind  at  the  suggestion  and  de- 
sire of  an  individual.  Such  a  practice  would  too  much 
encourage  the  application  of  persons,  who  are  not  in  a 
situation  to  form  a  correct  judgment,  or  who  mistake  the 
mere  desire  for  the  ability  to  do  good.  The  individual, 
who  is  generally  in  the  employ  of  some  Missionary  Soci- 
ety, first  makes  his  application  to  such  Society.  If  the 
Society  sees  reason  for  approving  and  seconding  the  de- 
sign, it  applies  by  means  of  Letters  Missive  to  a  suitable 
number  of  churches,  desiring  their  advice  and  assistance 
in  the  proposed  ordination.  And  a  call  on  the  churches, 
made  under  such  circumstances,  of  course  meets  their 
prompt  and  respectful  attention. 

§  94.     Council's  proceedings  and  religious  services. 

The  proceedings  of  the  Council  and  the  public  reli- 
gious ceremonies  are  much  the  same,  as  in  other  cases  of 
ordination.  It  is  considered  suitable,  however,  to  lay 
before  the  Council  some  explicit  evidence  of  the  serious 
and  devoted  intentions  of  the  missionaries  in  respect  to 
the  work,  to  which  they  are  about  to  be  set  apart.  The 
following  public  confession  was  made  by  the  missionaries 
ordained  at  Boston  in  1733,  referred  to  in  "^  89  ; 

"  We  do  now  in  the  presence  of  Christ,  and  before 
this  assembly  as  the  Lord's  witnesses  ;  before  God,  an- 

*  See  the  Letter  of  Increase  Mather  to  Dr.  Leusden  of  the  Uni- 
versity of  Utrecht,  with  the  Notes  of  Cotton  Mather  in  the  Life  of 
Eliot ;  Alien's  Biogr.  Diet.  Art.  Bourne  ;  and  Mass.  Historical 
Collections,  vol.  i.  pp.  183,  189,  192,  204,  vol.  iri.  pp.  184,  191, 
vol.  vm,  p.  172;  Do.  2d  Series,  vol.  ii.  p.  13. 


CUJJS.CH.    CENSURES.  137 

gels,  and  men,  willingly  and  freely,  with  humility  and 
fear,  offer  ourselves  first  unto  the  Lord,  and  then  to  the 
service  of  souls,  to  the  work  of  the  ministry  in  general 
and  particularly  to  that  mission,  to  which  we  deem  our- 
selves called  of  God,  by  his  special  and  singular  provi- 
dence, to  carry  the  Gospel  among  the  heathen  in  our  bor- 
ders. And  we  will  by  his  grace,  so  long  as  God  gives 
us  opportunity,  humbly,  diligently,  and  faithfully^  apply 
ourselves  to  this  work  of  the  Lord,  as  those,  that  must 
give  an  account  of  their  stewardship." 

The  Instructions  to  the  Missionaries,  originating  in 
the  Society  which  employs  them,  are  publicly  announ- 
ced ;  and  in  some  instances  the  great  interest  of  the  occa- 
sion has  been  heightened  by  the  administration  of  the 
Lord's  Supper.. 


CHAPTER   IX. 


CHURCH  CENSURES  AND  EXCOMMUNICATION. 

In  inquiring  into  the  Congregational  doctrine  of 
church  censures,  it  would  seem,  that  the  substance  of 
what  has  been  said  by  the  successive  writers,  who  have 
considered  it,  is  to  be  found  in  the  Platform  of  1648,  at 
the  fourteenth  chapter.  The  various  topics  are  concisely 
and  happily  adjusted  in  that  venerable  instrument ;  and 
the  whole  chapter,  precisely  as  it  stands,  is  here  given, 
except  that  «,  few  remarks,  which  are  distinguished  by 
brackets,  are  added  at  the  end  of  certain  sections. 

§  95.     Design  or  object  of  church  censures. 

The  censures  of  the  church  are  appointed  by  Christ 
for  the  preventing-,  removing,  and  healing  of  offences  in 

12* 


138  CHURCH    CENSURES 

the  church  ;  for  the  reclaiming  and  gaining  of  offending 
brethren  ;  for  the  deterring  others  from  the  like  offences  ; 
for  purging  out  the  leaven,  which  may  infect  the  whole 
lump;  for  vindicating  the  honor  of  Christ,  and  of.  his 
church  and  the  holy  profession  of  the  Gospel ;  and  for 
preventing  of  the  wrath  of  God,  that  may  justly  fall  upon 
the  church,  if  they  should  suffer  his  covenant,  and  the 
seals  thereof  to  be  profaned  by  notorious  and  obstinate 
offenders;  1  Tim.  v.  20,  Jude  19,  Deut.  xiii.  11,  1  Cor. 
v.  6,  Rom.  ii.  24,  Rev.  ii.  14,  15,  16,  20. 

[The  right  or  authority  of  the  churches  to  act  in  cases 
of  reproof  and  censure,  both  in  their  individual  and  com- 
bined capacit3^is  taken  for  granted  in  this  chapter  of  the 
Platform,  as  it  had  been  already  asserted  at  Chap.  x. 
^  5.  The  principal  grounds,  on  which  that  authority  is 
held  to  be  founded,  appear  to  be  threefold; — (1)  Natural 
right;  which  entitles  every  society  to  watch  over  the 
conduct  of  its  members,  so  far  as  may  be  necessary  to  se- 
cure the  acknowledged  objects,  for  which  it  was  formed  ; 
— (2)  Consent ;  the  right  and  duty  of  church  members, 
to  exercise  in  respect  to  each  other  a  suitable  watch  and 
discipline,  being  clearly  implied  in  the  terms  of  their 
church-covenants,  as  they  are  commonly  framed  ;? — (3) 
The  Scriptures ;  If  thy  brother  shall  trespass  against 
thee,  <J*c.  Matt,  xviii.  15 ;  Brethren,  if  a  man  be  overta- 
ken in  a  fault,  ye  which  are  spiritual,  restore  such  an 
one,  ^c.  Gal.  vi.  1  ;  Warn  them,  which  are  unruly,  1st 
Thess.  V.  14. — See  Cotton's  Book  of  the  Keys,  ch.  m. 
<^  <^  3,  4,  ;  the  Platform,  chapt.  x.  ^  2  ;  and  particularly 
chapter  vi.  of  Samuel  Mather's  Apology.] 
^  96.  Of  suspension  and  excommunication  when  the  oflfence  is 
private. 

If  an  offence  be  private,  (one  brother  offending  anoth- 
er,) the  offender  is  to  go  and  acknowledge  his  repent- 
ance for  it  unto  his  offended  brother,  who  is  then  to  for- 


AND    EXCOMMUNlCAtlON.  139 

give  him.  But  if  the  offender  neglect  or  refuse  to  do  it, 
the  brother  offended  is  to  go,  and  convince,  and  admon- 
ish him  of  it  between  themselves  privately.  If,  there- 
fore, the  offender  be  brought  to  repent  of  his  offence,  the 
admonisher  hath  won  his  brother. 

But  if  the  offender  hear  not  his  brother,  the  brother 
offended  is  to  take  with  him  one  or  two  more,  that,  in  the 
mouth  of  two  or  three  witnesses,  every  word  may  be  es- 
tablished, (whether  the  word  of  admonition,  if  the  offend- 
er receive  it  or  the  word  of  complaint,  if  he  refuse  it.) 
For  if  he  refuse  it,  the  offended  brother  is  by  the  mouth 
of  the  ELDERS,  [ministers  or  pastors,  as  the  term  is  to  be 
understood  at  the  present  time,]  to  tell  the  church  ;  and 
if  he  hear  the  church,  and  declare  the  same  by  penitent 
confession,  he  is  recovered  and  gained. 

And  if  the  church,  discern  him  to  be  willing  to  hear, 
yet  not  fully  convinced  of  his  offence,  as  in  case  of  her- 
esy, they  are  to  dispense  to  him  a  public  admonition  ; 
which,  declaring  the  offender  to  lie  under  the  public  of- 
fence of  the  church,  doth  thereby  withhold  or  suspend 
him  from  the  holy  fellowship  of  the  Lord's  Supper,  till  his 
offence  be  removed  by  penitent  confession. 

If  he  still  continue  obstinate,  they  are  to  cast  him  out 
by  excommunication  ;  Matt.  v.  23,  24,  Luke  xvii.  3,  4, 
Matt,  xviii.  15,  16,  17,  Titus  iii.  10. 

§  97.    Punishment  of  public  and  known  offences. 

But  if  the  offence  be  more  public  at  first,  and  of  a 
more  heinous  and  criminal  nature,  to  wit,  such  as  are 
condemned  by  the  light  of  nature,  then  the  church,  with- 
out such  gradual  proceedings,  is  to  cast  out  the  offender 
from  their  holy  communion,  for  the  further  mortifying  of 
his  sins,  and  the  healing  of  his  soul  in  the  day  of  the 
Lord  Jesus  ;  1  Cor.  v.  4,  5,  11. 

[It  seems  to  be  especially  the  duty  of  the  pastor,  in  a 


14Q  CHURCH   CENSURES 

case  of  this  kind,  to  bring  the  subject  before  the  church ; 
otherwise  the  affair  might  be  unduly  neglected,  and  the 
cause  of  religion  suifer.  The  ancient  Ratio  Discipline, 
(Art.  VIII.  ^3,)  says.  If  one  under  the  covenant  and 
government  of  the  church  fall  into  a  scandalous  trans- 
gression against  the  laws  of  our  holy  Redeemer,  and  that 
transgression  be  at  once  and  at  first  a  matter  of  public 
fame,  the  pastor,  upon  the  cry,  reckons  it  his  duty  to 
inquire  into  it,  and  bring  it  immediately  under  an  eccle- 
siastical cognizance.^} 

§  98.    Of  the  proper  spirit  or  temper  in  dealing  with  offenders. 

In  dealing  with  an  offender,  great  care  is  to  be  taken, 
that  we  be  neither  over  strict  or  rigorous,  nor  too  indul- 
gent or  remiss.  Our  proceeding  herein,  ought  to  be  with 
a  spirit  of  meekness,  considering  ourselves,  lest  we  also 
be  tempted ;  and  that  the  best  of  us  have  need  of  much 
forgiveness  from  the  Lord.  Yet  the  winning  and  heal- 
ing of  the  offender's  soul,  being  the  end  of  these  endeav- 
ors, we  must  not  daub  with  untempered  mortar,  nor  heal 


*  At  a  meeting  of  an  Association  of  ministers,  held  at  Cam- 
bridge at  an  early  period,  (Magnalia,  Bk.  v.  <5>  8,)  it  was  decided 
to  be  particularly  a  minister's  duty  to  inquire  into  public  scandals, 
although  no  formal  complaint  should  be  brought  to  him  ;  and  a- 
mong  others,  for  the  following  reasons. — (1)  According  to  the 
Apostolical  direction,  an  inquiry  into  an  offence  was  ordered  upon 
this  consideration,  viz.  It  is  commonly  reported^  1  Cor.  v.  1. — (2) 
The  elders  of  Israel  were  to  make  inquiry  into  an  offence  after 
this  manner,  viz.  If  thou  shalt  hear  say,  then  shaft  thou  inquire,  and 
make  search  and  ask  diligently  ;  Deut.  xiii.  12,  14. — (3)  The  neigh- 
bors may  be  so  far  under  the  power  of  temptation,  as  to  forbear 
making  orderly  declarations  of  scandals  committed ;  and  it  is, 
therefore,  necessary,  that  such  things  fall  under  the  inquiry  of  the 
pastor,  alarmed  thereto  by  common  fame. — (4)  The  pastor  of  a 
church  is  by  office  to  watch  over  the  conversation  of  the  people, 
and  a  noise  of  scandal,  arisen  in  the  conversation  of  those  under 
his  watch;  is  a  sufficient  provocation  for  his  inquiry  into  it. 


AND   EXCOMMUNICATION.  141 

the  wounds  of  our  brethren  slightly.  On  some  have  com- 
passion, others  save  with  fear;  Gal.  vi.  1,  Matt,  xviii.  34, 
35,  Ezek.  xiii.  10. 

[Although  the  pastor  is  the  agent  in  bringing  public 
and  known  scandals  before  the  church,  and  is  required 
to  do  it  without  unnecessary  delay,  there  is  good  reason 
to  believe,  he  would  not  be  approved  in  taking  that  step, 
without  first  having  sought  an  interview  with  the  offend- 
er ;  either  alone,  or  attended  by  a  few  of  the  brethren. 
It  is  true,  that  such  scrupulous  formality  of  procedure  is 
not  so  requisite  in  cases  of  a  public  nature,  as  in  those, 
which  are  known  only  to  one,  or  to  any  very  small  num- 
ber. But  the  law  of  Christian  kindness  is  thought  to  re- 
quire, that  the  offender  should  enjoy  the  privilege  of  pri- 
vately disclosing  either  his  defence  or  his  repentance, 
previous  to  the  public  accusation.  And  such  has  been 
the  practice  of  the  churches. — See  Mather's  Ratio  Disci- 
plinge.  Art.  viii.  ^  3 ;  also  Dwight's  Theology,  Sermon 
CLXII.  &c.] 

^  99.   Treatment  and  rights  of  the  excommunicate. 

"While  the  offender  remains  excommunicate,  the 
church  is  to  refrain  all  member-like  communion  with  him 
in  spiritual  things,  and  also  from  all  familiar  communion 
with  him  in  civil  things,  further  than  the  necessity  of 
natural,  domestic,  or  civil  relations  do  require  ;  and  are, 
therefore,  to  forbear  to  eat  and  drink  with  him,  that  he 
may  be  ashamed;  Matt,  xviii.  17,  1  Cor.  v.  11,  2Thess. 
iii.  6,  14. 

Excommunication  being  a  spiritual  punishment,  it 
doth  not  prejudice  the  excommunicate  in,  nor  deprive 
him  of  his  civil  rights,  and,  therefore,  toucheth  not  prin- 
ces, nor  other  magistrates  in  point  of  their  civil  dignity 
or  authority.  And  the  excommunicate  being  but  as  a 
publican  and  a  heathen,  (heathens  being  lawfully  per- 


i4S  CHURCH    CENSURES 

mitted  to  come  to  hear  the  word  in  church  assemblies,) 
we  acknowledge,  therefore,  the  like  liberty  of  hearing  the 
word  may  be  permitted  to  persons  excommunicate, 
that  is  permitted  unto  heathen.  And  because  we  are 
not  without  hope  of  his  recovery,  we  are  not  to  ac- 
count him  as  an  enemy,  but  to  admonish  him  as  a  broth- 
er; 1  Cor.  xiv.  24,  25,  2  Thess.  iii.  14. 

^  100.    Restoration  of  the  offender  on  repentance. 

If  the  Lord  sanctify  the  censure  to  the  offender,  so  as 
by  the  grace  of  Christ  he  doth  testify  his  repentance  with 
humble  confession  of  his  sins,  and  judging  of  himself, 
giving  glory  unto  God,  the  church  is  then  to  forgive 
him,  and  to  comfort  him,  and  to  restore  him  to  the  wont- 
ed brotherly  communion,  which  formerly  he  enjoyed 
with  them ;  2  Cor.  vii.  8. 

[The  churches  do  not  suspend  or  excommunicate  for 
any  particular  length  of  time.  There  is  much  reason  to 
regard  such  a  course  as  contrary  to  the  will  of  Christ,  al- 
though precedents  may  be  found  for  it  in  ecclesiastical 
history.  Whenever  there  are  satisfactory  indications  of 
repentance,  whether  after  a  shorter  or  longer  period,  the 
offender  is  entitled  to  restoration ;  and  it  is  not  only  the 
acknowledged  duty,  but  the  practice  of  the  churches 
promptly  and  cheerfully  to  grant  it.] 

^101.    Of  immediate  separation  from  corrupt  or  scandalous  chur- 
ches. 

The  suffering  of  profane  or  scandalous  livers  to  con- 
tinue in  fellowship,  and  partake  in  the  sacraments,  is 
doubtless  a  great  sin  in  those,  that  have  power  in  their 
hands  to  redress  it,  and  do  it  not.  Nevertheless,  inas- 
much as  Christ  and  his  apostles  in  their  times,  and  the 
prophets  and  the  other  godly  in  theirs,  did  lawfully  par- 
take of  the  Lord's  commanded  ordinances  in  the  Jewish 
church,  and  neither  taught  nor  practised  separation  from 


AND    EXCOMMUNICATION.  143 

the  same,  though  unworthy  ones  were  permitted  therein, 
and  inasmuch  as  the  faithful  in  the  church  of  Corinth, 
wherein  were  many  unworthy  persons  and  practices,  are 
never  commanded  to  absent  themselves  from  the  sacra- 
ments, because  of  the  same ;  therefore  the  godly  in  like 
cases  are  not  presently  to  separate.  Rev.  ii.  14,  15,  20. 
Matt,  xxiii.  3.     Acts  iii.  1.     1  Cor.  vi.  and  xv.  12. 

^  102.    Of  refusing  to  attend  the  Sacrament  with  scandalous  per- 
sons. 

As  separation  from  such  a  church,  wherein  profane 
and  scandalous  persons  are  tolerated,  is  not  presently 
necessary ;  so  for  the  members  thereof,  otherwise  un- 
worthy, hereupon  to  abstain  from  communicating  with 
such  a  church  in  the  participation  of  the  sacraments  is 
unlawful.  For  as  it  were  unreasonable  for  an  innocent 
person  to  be  punished  for  the  faults  of  others,  wherein  he 
hath  no  hand,  and  whereunto  he  gave  no  consent  ;  so  is 
it  more  unreasonable,  that  a  godly  man  should  neglect 
duty,  and  punish  himself,  in  not  coming  for  his  portion 
in  the  blessing  of  the  seals,  as  he  ought,  because  others 
are  suffered  to  come,  that  ought  not ;  especially  consid- 
ering that  himself  doth  neither  consent  to  their  sins,  nor 
to  their  approaching  to  the  ordinance  in  their  sin,  nor  to 
the  neglect  of  others  who  should  put  them  away,  and  do 
not ;  but  on  the  contrary,  doth  heartily  mourn  for  these 
things,  and  modestly  and  seasonably  stir  up  others  to  do 
their  duty. 

If  the  church  cannot  be  reformed,  they  may  use  their 
liberty,  as  is  specified,  chap.  xiii.  sect.  4,  [referring  to 
the  Cambridge  Platform.]  But  this  all  the  godly  are 
bound  unto,  even  every  one  to  do  his  endeavor,  accord- 
ing to  his  power  and  place,  that  the  unworthy  may  be  du- 
ly proceeded  against  by  the  church,  to  whom  this  matter 
doth  appertain;  2  Chron.  xxx.  18,  Gen.  xviii.  25.  Ezek. 
ix.  4. 


144  CHURCH   CENSURES 

^  103.    Form  of  suspension  from  Mather's  Disciplina?. 

The  Platforrrf  goes  no  further  on  this  subject.  Rela- 
tive to  the  mere  forms  of  proceeding,  something  more  is 
said  in  the  Ratio  Disciplinse.  The  vote  of  suspension, 
when  passed  by  the  church,  is  required  to  be  accompa- 
nied, at  its  formal  communication  to  the  offender,  with  a 
statement  of  his  offence,  and  with  friendly  and  solemn  ad- 
monition. This  is  done  by  the  pastor  at  some  public 
meeting  of  the  church,  and  of  course  implies  the  pres- 
ence of  the  offender.  His  refusal  to  attend,  therefore, 
while  it  does  not  prevent  the  sentence  of  suspension  be- 
ing communicated  to  him  in  some  way,  would  rightly  be 
considered  as  aggravating  his  former  delinquency.  The 
pastor,  (says  the  Work  last  referred  to,)  distinctly  sets 
before  him  his  faults,  with  the  several  rules  in  the  Gos- 
pel, which  have  in  his  faults  been  violated,  concluding 
with  terms  of  this  import ; 

"Wherefore,  in  the  name  of  the  most  glorious  God, 
our  Savior,  (which  name  you  have  dishonored  by  sin- 
nino-  against  him,)  and  with  the  concurrence  of  this,  his 
people,  (a  people,  that  long  to  see  you  recovered  out  of 
the  sinful  distemper  now  upon  you,)  I  admonish  you  to 
repent  of  the  scandals,  which  we  have  seen  proved  against 
you,  as  well  as  of  the  more  secret  faults,  by  which  you 
have  provoked  the  Holy  One  to  leave  you  to  what  is  more 
openly  scandalous.  I  admonish  you  to  repair  unto  the 
blood  of  the  Redeemer,  that  you  may  be  cleansed  from 
all  your  sins  in  that  fountain  set  open  for  sin  and  for  un- 
cleanness.  I  admonish  you  to  cry  mightily  unto  the  Spir- 
it of  the  Lord  for  that  new  and  soft  heart,  that  shall  in- 
cline you  not  only  to  confess  your  sin  with  unfeigned 
sorrow,  but  also  to  forsake  it  with  eternal  detestation. 

I  declare  unto  you,  that,  as  there  is  grace  enough  in 
our  great  Savior  for  you,  if  you  return  to  him,  so  upon 
such  a  return  this  flock  of  His  will  make  you  some  repre- 


AND    EXCOMMUNICATION.  145 

sentation  of  his  grace,  by  renewing  the  marks  of  their  fa- 
vor to  you.  But  I  signify  unto  you,  that,  until  we  see 
good  symptoms  of  a  penitent  heart  upon  you,  we  sus- 
pend YOU  FROM  THE  PRIVILEGES  OF  OUR  SACRED  FELLOW- 
SHIP," &C.=^ 

^104.  Form  of  excommunication  from  the  same. 

The  pastor,  (says  the  same  work,  chap.  viii.  ^  3,) 
when  he  comes  to  pass  the  sentence  of  excommunica- 
tion, does  make  as  convincing  a  speech  as  he  can  to  the 
offender,  setting  before  him  the  heinous  nature  of  his  of- 
fence, and  of  his  impenitency  under  it.  At  the  same 
time,  he  calls  upon  all  the  people  to  take  notice  of  the 
holiness,  which  the  church  must  and  will  manifest,  in 
their  not  bearing  with  those  that  are  evil,  and  of  the 
transcendent  holiness  in  the  glorious  head  of  the  church, 
whereof  he  will  have  every  church  to  be  sensible.  He 
then  concludes  with  something  of  this  import  ; 

"And  now,  in  the  name  of  the  glorious  Lord,  Jesus 
Christ,  and  with  the  concurrence  of  his  faithful  people 
now  assembled,  I  do  declare   you  to  be    cut    off,  (your 


*  Note. — In  cases  of  suspension  and  excommunication,  as  in 
other  cases,  (§.  55,)  the  will  of  the  majority  of  all  the  male  mem- 
bers present  is  considered  the  will  of  the  whole.  It  was  not  so  in 
the  beginning  ;  but  the  churches,  like  juries,  were  required,  in 
the  days  of  our  fathers,  to  be  «wawmoM5  on  all  questions.  This 
practice  was  soon  found  to  be  attended  with  serious  inconvenien- 
ces ;  important  proceedings  being  sometimes  stopped  by  it.  To 
obviate  this,  the  singular  practice  was  resorted  to  of  suspending 
the  minority,  which  of  course  left  the  others  without  a  dissenting 
voice.  But  it  was  soon  seen,  that  this  course  was  not  only  very 
tyrannical  and  unjust  in  itself,  but  that  it  virtually  admitted  the 
right  of  a  majority  to  govern.  (See  the  answer  of  the  Elders  of 
New  England,  to  xxxii  Questions,  at  Qs.  xvii  ;  an  answer  of  the 
same  to  ix  Positions,  at  Pos.  v  ;  and  Home's  Ecclesiastic^ 
Methermeneutica  at  Qs.  xi.) 
13 


146  TRANSFER  OF  RELATIONSHIP. 

sm  hath  procured  such  an  excision  for  you,)  from  the 
privileges  and  expectations  of  such  as  are  in  covenant 
with  the  churches  of  God. 

I  declare  you  to  belong  visibly  to  the  sinful  and  woful 
kingdom  of  Satan,  the  ruler  of  the  darkness  of  this 
world.  I  declare  you  to  be  a  person,  from  whom  the 
followers  of  our  holy  Lord  are  to  withdraw,  as  from 
one,  that  walks  disorderly.  And  this  just  sentence  is 
now  passed  upon  you,  as  a  representation  of  a  sentence 
much  more  dreadful,  to  be  passed  upon  you  in  the  day 
when  the  Lord  Jesus  Christ  shall  come  to  judge  the 
world,  except  it  be  prevented  by  a  seasonable  repent- 
ance, which  may  our  gracious  God  of  his  infinite  mercy 
bestow  upon  you." 


CHAPTER  X. 

TRANSFER    OF    R  E  L  AT  I  OIM  SHI  F. 

^  105.    Nature  and  obligation  of  the  church  covenant. 

The  CHURCH-COVENANT,  Considered  in  reference  to 
the  members,  partakes  of  the  nature  of  a  Contract.  There 
is  a  promise  made  by  the  parties  to  the  covenant,  which, 
on  the  one  hand,  mutually  secures  certain  benefits;  and, 
on  the  other,  pledges  the  reciprocal  performance  of  cer- 
tain duties.  And  the  contract  is  of  the  more  solemn 
kind,  since  it  is  made  for  religious  ends,  is  required  as  a 
religious  duty,  and  is  avowedly  entered  into  in  the  pres- 
ence of  God  and  the  Savior.  A  release  from  it,  there- 
fore, cannot  be  had,  except  for  tirgent  and  solemn  rea- 
sons, and  with  a  strict  regard  to  the  terms,  either  ex* 
press  or  implied,  on  which  it  is  made. 


TRANSFER    OV    RELATIONSHIP-  147 

"Church  members,  (says  the  Platform,  ch.  xiii.  §  1,) 
may  not  remove  or  depart  from  the  church,  and  so  one 
from  another  as  they  please,  nor  without  just  and  weigh- 
ty cause,  but  ought  to  live  and  dwell  together,  inasmuch 
as  they  are  commanded  not  to  forsake  the  assembling  of 
themselves  together  ;  Heb.  x.  25.  Such  departure  tends 
to  the  dissolution  and  ruin  of  the  body  as  the  pulling  of 
stones  and  pieces  of  timber  from  the  building,  and  of 
members  from  the  natural  body,  tends  to  the  destruction 
of  the  whole." — See  also  the  Answer  of  the  Elders  of 
the  New  England  Churches  to  Nine  Positions,  propos- 
ed by  certain  ministers  of  England,  1639,  Posit,  vi. 

^  106.    The  church  to  be  consulted  in  cases  of  proposed  removal. 

The  mere  love  of  change,  an  imperfect  sense  of  moral 
obligation,  inordinate  and  unfounded  jealousies,  and  oth- 
er causes  may  lead  persons  to  seek  a  removal  from  the 
church,  of  which  they  are  members.  But  as  a  departure 
on  such  grounds  would  be  highly  sinful  and  injurious,  it 
is  requisite,  in  all  cases  of  intended  secession,  to  advise 
with  the  church  ;  and  a  removal  without  such  consulta- 
tion would  be  considered  unauthorized.  The  practice  of 
consulting  the  church  on  these  occasions  results  not  only 
from  the  fact  of  its  connection  with  the  well-being  of  all 
the  parties  concerned  and  of  the  church  at  large,  but  also 
from  the  reasonable  principle,  that  those,  who  are  joined 
with  consent,  should  not,  in  ordinary  cases,  depart  with- 
out consent. 

^  107.    Of  sinful  and  of  doubtful  cases  of  departure. 

The  member,  therefore,  who  wishes  to  transfer  his  re- 
lationship, lays  the  subject  before  the  brethren,  with 
whom  he  is  in  covenant,  for  their  consideration  ;  and 
that  they  may  act  upon  it  according  to  the  best  of  their 
judgment.     "  If  a  member's  departure  be  manifestly  un- 


148         TRANSFER  OF  RELATIONSHIP. 

safe  and  sinful,  (says  the  Platform,  ch.  xiii.  §  3,)  the 
church  may  not  consent  thereunto ;  for  in  so  doing  they 
would  not  act  in  faith,  and  would  partake  with  him  in  his 
sin. — If  the  case  be  doubtful,  and  the  person  not  to  be 
persuaded,  it  seemeth  best  to  leave  the  matter  unto  God, 
and  not  forcibly  to  detain  him ;  Rom.  xiv.  23,  1  Tim.  v. 
22,  Acts  xxi.  14." 

§  108.    Just  or  sufficient  reasons  of  removal. 

(1)  Of  what  are  considered  in  the  Platform  as  just 
causes  of  removal,  one  is  particular  or  personal  perse- 
cution.— When,  in  consequence  of  the  number  and  vio- 
lence of  his  personal  enemies,  an  individual  is  obliged  to 
flee  to  a  distance  from  his  brethren,  and  has  no  prospect 
of  a  permanent  return ;  this  is  a  good  reason  for  his  re- 
moving his  relation  from  the  particular  church,  with 
which  he  is  connected  ;  especially  if  there  be  some  other 
church,  with  which  he  can  connect  himself.  Such  seems 
to  have  been  the  situation  of  Paul,  when  he  fled  from 
Damascus.  And  the  same  just  ground  of  removal  may 
still  more  frequently  happen  in  those  times  of  general 
persecution,  which  affect  not  only  individuals,  but  the 
whole  body  of  believers;  Acts  viii.  1,  ix.  25 — 30. 

(2)  When  a  person  voluntarily  removes  to  another 
place,  in  consequence  of  the  situation  of  his  domestic 
concerns,  or  from  other  causes,  and  has  the  prospect  of 
spiritual  edification  in  his  new  residence,  it  is  a  just 
ground  of  seeking  a  transference  of  his  church  relation- 
ship ;  Neh.  xiii.  20.  And  the  church  cannot  lawfully 
detain  him. 

(3)  It  is  also  just  cause  of  removal  from  a  church, 
when  a  person  cannot  remain  in  it  without  partaking  in 
sin  ;  Eph.  v.  11. — This  is  as  agreeable  to  reason  as  to  the 
Scriptures ;  since  sin  is  the  violation  of  our  obligations 
to  God,  which  are  paramount  to  all  obligations,  which 


I 


TRANSFER    OF    RELATIONSHIP.  149 

partake  so  much  of  a  merely  conventional  nature  as  church 
covenants.  In  other  words,  an  obligation,  which  binds  us 
to  a  particular  church,  is  necessarily  dissolved,  when  it 
contravenes  that  higher  obligation,  which  binds  us  to  our 
Creator,  Still,  in  all  these  cases,  the  church,  as  already 
has  appeared,  (^  106,)  has  a  claim  to  be  consulted,  pre- 
vious to  the  person's  leaving  it. 

§  109.  Of  dismission  from  Congregational  churclies  to  those  of 
different  denominations. 
It  is  sometimes  the  case,  especially  in  these  later  pe- 
riods of  unlimited  inquiry  and  discussion,  that  members 
change  their  religious  opinions  and  adopt  those  of  some 
other  denomination.  And  accordingly,  it  not  unfrequent- 
ly  happens  that  they  apply  for  a  transfer  of  relation- 
ship ;  and  sustain  this  application  by  the  fact  of  this  im- 
portant change  of  opinion  and  feeling.  I  believe  it  is  the 
general  sentiment  of  the  Churches,  a  sentiment  sustained 
by  the  fundamental  doctrines  of  religious  liberty,  that  such 
a  request,  made  by  a  person  of  good  religious  character 
and  whose  change  of  opinion  is  likely  to  be  a  permanent 
one,  ought  to  be  favorably  considered ;  and  that  ordinarily 
it  ought  to  be  granted.  There  seems  to  be  nothing  in  his 
Covenant  vows,  when  they  are  properly  understood, 
which  forbids  this  course.  It  is  not  possible,  either  in- 
tellectually or  morally,  for  a  person  to  bind  himself,  ii3 
all  time  to  come,  against  all  changes  in  religious  opin- 
ions. Such  are  the  laws  of  the  mind  that  he  cannot  in 
reality  do  it ;  and  if  he  could,  he  ought  not  to  do  it,  unless 
he  has  first  ascertained  the  absolute  infallibility  of  his 
present  opinions. 

Having  heen  consulted  on  a  case  somewhat  of  this 
kind,  President  Edwards  has  correctly  remarked,  "As 
to  the  church  covenant  that  these  persons  have  entered 
into,  wherein  they  have  obliged  themselves  ordinarily  to 
join  in  the  worship  of  that  church,  [the  church  with  which 
J3» 


150  TRANSFER    OF    RELATIONSHIP. 

they  had  first  united,]  I  suppose  that  none  interpret  the 
promises  of  a  church  covenant  in  such  a  sense,  as  to  ex- 
clude all  reserves  of  liberty,  in  case  of  an  alteration  of 
the  judgment,  in  the  affairs  of  conscience  and  religion,  in 
one  respect  or  another.  As  if  a  person,  after  incorpo- 
rating with  a  Congregational  church,  should  become  a 
conscientious  Episcopalian  or  Anabaptist,  or  should,  by 
any  change  of  judgment,  come  to  think  the  means  or 
manner  of  worship  unlawful ;  and  so  in  other  respects 
that  might  be  mentioned."  (Edward's  Works,  vol.  i. 
p.  208,  N.  York.  Ed.  1829.) 

§   110.    Persons  dismissed  are  to  receive  Letters  of  Dismissal, 

The  person,  who  requests  a  Dismission,  makes  known 
the  particular  church,  with  which  he  proposes  to  join 
himself.  That  church,  having  a  knowledge  of  his  previ- 
ous membership  in  another,  and  desirous  not  to  be  de- 
luded into  precipitate  measures,  does  not  receive  him 
without  evidence  of  his  regular  dismission.  The  church, 
therefore,  that  dismisses,  is  under  obligations  to  furnish 
to  the  person  dismissed  a  certificate  or  letter  to  that  ef- 
fect ;  which,  however,  being  founded  on  the  avowed  ex- 
pectation of  forming  another  particular  relationship,  is 
necessarily  conditional. — The  Letter  of  Dismissal  states; 

That  the  bearer  of  the  same,  a  person  in  regular 
standing,  has  expressed  a  desire  to  remove  his  relation- 
ship ;  that  the  church,  having  acceded  to  his  application, 
recommend  him  to  the  more  immediate  fellowship  of  those, 
vnth  whom  he  is  now  to  reside  ;  and  that  they  have  voted 
his  Dismissal  and  the  fill  dissolutioii  of  his  present 
church  relationship,  to  take  effect  whenever  he  shall  be  re- 
ceived  i?ito  the  sister  church. 

Such  being  the  nature  and  form  of  the  Letter  of  Dis- 
missal, it  becomes  of  no  efTect,  if  he  be  not  received  ac- 
cording to  his  expectations,  and  his  first  church  relation- 


TRANSFER  OF  RELATIONSHIP.  151 

ship  remains  good,  "  The  church,"  says  the  Platform, 
"  cannot  make  a  member  no  member,  but  by  excommuni- 
cation:" (Platform,  ch.  xiii.  "^7;  Mather's  Eat.  Disc. 
Art.  viii.  ^  2  ;  Answer  of  the  Elders  of  the  New  Eng- 
land Churches  to  Nine  Positions,  &c.  Position  iv.) 

§111.    Of  letters  of  recommendation  without  dismissing. 

Letters  may  be  given  from  one  church  to  another  with- 
out dismissing. — "  If  a  member  (says  the  Platform,  cH. 
xiii.  "^  ^  8,  9,)  be  called  to  remove  only  for  a  time,  where 
a  church  is,  Letters  of  Recommendation  are  requisite 
and  sufficient  for  communion  with  that  church,  in  the  or- 
dinances and  in  their  watch.  As  Phoebe,  a  servant  in 
the  church  at  Cenchrea,  had  a  letter  written  for  her  to 
the  church  at  Rome,  that  she  might  be  received  as  be- 
cometh  saints;  Rom.  xvi.  1,  2,  2  Cor.  iii.  1." 

Such  Letters,  (the  liter^e  communicatori^  of  the 
ancients,  or,  as  Tertullian  calls  them,  literje  pacis,) 
are  accompanied  with  the  church  salutations,  and  are  to 
this  effect  ; 

That  the  hearer  thereof^  having  been  admitted  to  the 
fellowship  of  the  within  named  church,  and  having  con- 
ducted himself  in  that  relation  ivithout  offence,  is  upon 
that  account  recommended  to  Communion  in  special  ordi- 
nances, and  to  fellowship  with  those  churches,  where  the 
"Providence  of  God  shall  call  him.^  See  Cotton's  Way 
of  the  Churches  of  Christ  in  New  England,  ch.  vi.  §  2. 

*  Ordained  ministers  and  other  preachers  may  be  supposed  to 
stand  even  more  in  need  of  such  testimonials,  than  lay-men.  But 
very  properly  in  such  cases,  Letters  of  Recommendation  are  not 
given  by  particular  churches,  but  in  their  united  capacity.  That 
is  to  say,  the  great  ecclesiastical  bodies  of  the  country  recommend, 
instead  of  the  separate  churches,  whom  they  represent.  For  in- 
stance, Letters  of  Recommendation  to  ministers,  going  from  the 
State  of  Maine,  are  given  by  the  General  Conference  of  that  State 
by  means  of  a  Committee,  appointed  for  that  purpose. 


152 


CHAPTER  XL 

PASTORAL  ASSOCIATIONS. 

^  112.     Origin  of  pastoral  associations. 

The  formal  and  permanent  union  of  pastors  of  churches 
within  certain  convenient  limits,  in  what  are  termed  As- 
sociations, may  justly  be  regarded  as  a  part  of  the  Con- 
gregational polity.  Such  stated  meetings  of  pastors  or 
ministers,  which  may  be  traced  back  to  the  earliest  days 
of  these  churches,  were  approved  and  recommended  in 
particular  by  the  venerable  Hooker.^  It  is  affirmed,  that 
during  the  whole  of  his  ministerial  life,  the  pastors  in  the 
neighborhood  of  his  residence,  held  frequent  meetings 
for  the  purpose  of  mutual  consultation  and  advice  in  re- 
ligious things-  One  of  the  last  and  emphatic  sayings  of 
this  father  of  the  churches  was,  We  must  agree  upon 
constant  meetings  of  ministers. 

The  advice  and  example  of  such  a  man,  in  whom  his 


*  THOMAS  HOOKER.— This  worthy  and  pious  man,  who  died 
in  1647  at  the  age  of  sixt)^  one  years,  was  minister  at  Hartford,  in 
Connecticut.  He  sustained  a  high  reputation,  not  only  as  a  man 
of  piety,  but  as  a  preacher  and  a  v.^riter.  In  allusion  to  the  men- 
tal characteristics  of  the  men,  Hooker  was  called  the  Luther,  and 
Cotton  the  Melancthon  of  New-England.  He  wrote  various  val- 
uable works  of  a  practical  nature.  But  his  most  celebrated  trea- 
tise related  to  the  constitution  and  order  of  the  Congregational 
Churches,  and  was  entitled,  A  Survey  of  the  Sum  of  Church  Dis- 
cipline. It  v.^as  printed  at  London  in  1648,  under  the  inspection 
of  the  famous  Dr.  Thomas  Goodwin,  and  in  a  quarto  volume  of 
nearly  500  pages.  (Holmes'  Am.  Annals,  i.  344  j  Allen's  Biogr 
Diet.  Art.  Hooker  J  the  Magnalia,  Bk.  lUs) 


PASTORAL   ASSOCIATIONS.  153 

brethren,  and  the  churches  at  large  had  been  accustomed 
to  place  the  greatest  confidence,  was  not  without  its  effect. 
The  ministers  in  other  neighborhoods  soon  began  to 
hold  similar  meetings ;  and  with  profitable  results.  As  ear- 
ly as  1690,  such  ministerial  meetings  or  Associations  had 
been  formed  throughout  the  country.  We  have  an  ac- 
count of  one  in  particular,  that  embraced  the  ministers  in 
the  neighborhood  of  Cambridge,  in  Massachusetts,  and 
met  statedly  at  that  place  every  six  weeks.  The  rules 
or  constitution  of  this  Association,  together  with  some 
of  their  decisions  on  the  questions  proposed  to  them  for 
consideration,  are  to  be  found  in  the  Fifth  Book  of  the 
Magnalia.  They  have  multiplied  with  the  increase  of 
the  churches  and  pastors ;  and  at  the  present  time  exceed 
sixty  in  number. 

^  113.  Objects  of  pastoral  associations. 

Of  the  various  objects  of  pastoral  associations,  one  is  an 
increased  mutual  friendship  and  support,  which  cannot 
be  had  without  an  intimate  and  regulated  intercourse. 
Exposed  to  peculiar  labors  and  trials,  the  pastors  of 
churches  are  often  brought  within  the  influence  of  that 
principle  of  human  nature,  which  leads  men  to  solicit,  at 
such  times,  aid  and  sympathy.  And  it  is  the  natural  re- 
sult of  our  mental  constitution,  that  brotherly  love  should 
be  increased  by  brotherly  support. 

Another  object  is,  that  they  may  improve  by  means  of 
common  consultation  and  inquiry,  in  the  knowedge  of 
those  things,  which  particularly  pertain  to  their  important 
calling.  They  exchange  opinions,  and  examine,  with 
each  other's  assistance,  the  Holy  Scriptures.  They  pro- 
pose and  solve  cases  of  duty  and  conscience  ;  they 
disclose  to  each  other  the  state  of  their  respective  church- 
es ;  and  consider,  as  becomes  persons  in  their  situation, 


154  PASTORAL  ASSOCIATIONS. 

of  the  means,  which  shall  tend  to  the  increase  of  personal 
holiness  and  the  spread  of  the  Gospel  abroad.* 

Such  being  the  objects  of  ministerial  Associations, 
they  are  approved  by  the  churches  at  large  ;  the  more  es- 
pecially as  they  are  generally  made  the  occasions  not  on- 
ly of  private  supplication,  but  of  public  religious  servi- 
ces. 

^  114.    General  or  State  associations. 

Ministerial  associations  in  the  first  instance  are  usu- 
ally of  no  great  extent ;  being  limited  for  the  most  part 
by  the  civil  divisions  of  counties.  They  are  governed  by 
written  constitutions  of  their  own  framing ;  which  not 
only  state  the  objects,  for  which  they  are  formed,  but 
authorize  the  choice  of  the  necessary  officers,  and  indi- 
cate the  times  and  places  of  meeting. 

But  from  these  minor  bodies,  have  been  formed  Gene- 
ral or  State  Associations,  extending  over  the  limits  of  a 
whole  State.  They  are  composed  of  Delegates,  chosen 
from  the  minor  or  County  Associations,  and,  like  them, 
are  governed  by  a  written  constitution.  Assemblies  of 
clergyman  of  this  description  exist  at  the  present  time  in 
the  States  of  Connecticut,  Massachusetts,  Vermont,  and 
New  Hampshire.  (For  a  concise  History  of  the  N.  H. 
General  Association,  see  Am»  Quart.  Reg.,  Feb.  1838.) 


*  The  following  are  some  of  the  questions  discussed  in  the  Cam- 
bridge Association,  mentioned  in  the  preceding  section,  the  decis- 
ions of  which  are  given  in  the  Magnalia  ;  Whether  there  are  any 
cases,  wherein  a  minister  of  the  Gospel  may  lay  down  his  minis- 
try— How  far  the  confessions  of  a  guilty  conscience  ought  to  be  kept 
secret  by  the  minister  to  whom  they  are  made — What  respect  is 
due  to  places  of  pubUc  worship — Whether  it  be  lawful  for  a  maa 
to  marry  his  wife's  sister — What  is  the  duty  of  the  church  to  those, 
who  desert  the  Lord's  Supper  in  consequence  of  private  prejudi- 


PASTORAL    ASSOCIATIONS.  155 

§  115.    Objects  and  religious  exercises  of  General  Associations. 

One  of  the  benefits,  consequent  on  the  formation  of 
these  enlarged  clerical  bodies,  and  which  results  from 
the  primary  associations  only  in  an  inferior  degree,  is,  that 
it  extends  the  acquaintance  of  the  pastors  with  each  oth- 
er ;  and  of  course  that  mutual  friendship  and  support  in 
the  duties  and  trials  of  their  station,  which  has  already 
been  spoken  of.  Nor  is  this  all. — Coming  from  difTerent 
parts  of  their  respective  States,  furnished  from  various 
sources  of  information,  and  viewing  subjects  in  different 
and  novel  lights,  they  are  the  means  of  increasing  and 
diffusing  religious  knowledge.  Indeed  all  the  benefits, 
which  may  be  expected  to  resvilt  from  the  minor  bodies, 
result  from  the  General  Associations  in  a  still  higher  de- 
gree. 

Like  the  minor  Associations,  they,  from  time  to  time, 
discuss  questions  of  a  theoretical  or  practical  nature ; 
they  watch  the  prevailing  vices  of  the  times,  and  warn 
against  them  ;  and  endeavor  by  their  persuasive  addres- 
ses to  indicate  the  path  of  duty,  and  to  encourage  to  a 
religious  life.  To  do  good  in  the  best  sense  of  the  phrase, 
is  their  design,  and  they,  therefore,  look  upon  any  topic, 
having  a  relation  to  the  intellectual,  moral,  and  religious 
well-being  of  mankind  both  at  home  and  abroad,  a  suita- 
ble subject  of  inquiry.^ 


•  Various  interesting  facts  illustrate  this. In  the  year 

1810,  for  instance,  a  number  of  young  men  in  the  Theological 
Seminary  of  Andover,  evinced  a  strong  desire  to  be  employed  as 
Missionaries  in  India.  But  there  were  no  permanent  means  of 
support.  Nevertheless,  a  desire  so  elevated  and  heavenly  could 
not  to  be  passed  by  unnoticed.  It  was  communicated  on  the  27th 
of  June  to  the  general  Association  of  Massachusetts  then  in  ses- 
sion at  Bradford ;  they  deliberated  upon  it,  and  the  result  was  the 
foundation  of  that  institution,  which  has  proved  itself  to  be  the  or- 
nament of  the  churchr  s  and  the  hope  of  perishing  millions,  the 
American  Board  of  Commissioners  for  Foreign  Missions. 


156  PASTORAL    ASSOCIATIONS. 

The  meetings  of  the  State  Associations  are  common- 
ly held  a  number  of  days  ;  there  are  public  religious  ex- 
ercises, as  well  as  assemblies  of  business  and  inquiry  ; 
and  the  whole  is  closed  by  the  solemn  administration  of 
the  Lord's  Supper. 

§  116.    Relation  of  clerical  associations  to  the  rights  of  the 
churches. 

As  the  bodies  under  consideration  are  composed  ex- 
clusively of  ministers,  some  persons  might  conjecture, 
that  they  would  attract  towards  themselves  the  suspicious 
and  unfriendly  regards  of  laymen.  But  it  is  not  so. — 
They  have  been  too  frank  in  the  disclosure  of  their  prin- 
ciples and  designs,  too  prudent  in  their  proceedures,  to 
cause  such  undesirable  results.  Neither  the  Primary  nor 
the  General  Associations  consider  themselves  authorized 
to  take  measures  arbitrarily  to  control,  or  in  any  way  to 
restrict  the  liberties  of  the  churches.  This  is  not  their 
right,  nor  their  object,  nor  their  desire.  Attempts  of 
such  a  nature  would  at  once  alienate  that  respect  and  af- 
fection, with  which  they  are  now  regarded. 

The  General  Association  of  Massachusetts,  in  the  rec- 
ords of  their  annual  meeting  in  1807,  expressly  aver,  that 
their  body  "is  founded  on  the  pure  principles  of  Con- 
gregationalism. One  design  of  it  is  to  cherish,  strength- 
en, and  transmit  these  principles.  It  wholly  disclaims 
ecclesiastical  power  or  authority  over  the  churches,  or 
the  opinions  of  individuals." 


157 


CHAPTER   XII. 
OF  LICENSING  TO   PREACH. 

§  117.     Early  views  of  the  churches  in  respect  to  preachers. 

In  settling  the  government  and  order  of  these  church- 
es, it  became  a  serious  inquiry,  in  what  way  preachers 
should  be  first  introduced  into  their  work.  No  object 
was  more  dear  to  our  forefathers,  than  the  maintenance 
of  a  pure  and  faithful  ministry.  And  it  was,  therefore, 
deemed  important  to  exercise  a  watch  over  the  first  at- 
tempts at  entering  into  the  sacred  office. 

It  was  not  altogether  obvious  at  first,  what  course 
should  be  pursued,  in  order  to  secure  the  great  object, 
which  our  devout  ancestors  had  in  view.  But,  with  char- 
acteristic and  pious  confidence,  they  trusted  to  the  sug- 
gestions of  time  and  Providence  for  the  ultimate  settle- 
ment of  every  thing  in  the  best  manner.  One  thing  they 
well  knew,  that,  if  the  ministry  became  corrupt,  it  would 
be  altogether  in  vain,  that  they  had  transported  them- 
selves and  their  families  "  over  the  vast  ocean  to  these 
goings  down  of  the  sun." 

§  118.    Imperfect  arrangements  on  this  subject. 

For  many  years  no  particular  plan  seems  to  have  been 
adopted.  If  persons  could  produce  testimonials  of  church 
relationship,  and  of  having  passed  through  some  approv- 
ed system  of  education,  they  were  permitted  by  the  par- 
ticular churches,  with  which  they  happened  to  be,  to 
preach  to  them.  It  appears  from  Wise,  (in  his  Church's 
Quarrel  Espoused,  or  A  Reply  to  certain  Proposals,  &c. 
14 


158  OF    LICENSING    TO    PKEACH. 

Sect.  IV.)  that,  as  late  as  the  year  1700,  the  chief  test 
and  trial,  which  was  undergone,  previous  to  the  trial  of 
ordination,  was  personal  conversation,  occasional  preach- 
ing as  opportunity  presented,  and  a  college  degree  or 
other  testimonials  of  a  literary  kind. 

But  it  was  seen  afcer  a  time,  that  such  a  course  would 
in  the  end  prove  greatly  detrimental  to  the  character  of 
the  ministry,  and  to  the  cause  of  religion.  And  yet  no 
means  were  devised,  notwithstanding  the  solicitude  of 
the  churches,  to  settle  this  part  of  the  Congregational 
Polity,  until  after  the  forming  of  clerical  Associations,  of 
w^hich  some  account  was  given  in  the  preceding  chapter, 

§  119.    Associations  authorized  to  license  preachers. 

It  appears  from  Article  Sixth  of  Mather's  Ratio  Dis- 
ciplinse,  that  the  subject  of  licensing  to  preach  was  tak- 
en up  and  particularly  considered  in  a  Convention  of 
ministers,  held  at  Boston  about  the  beginning  of  the  last 
century.  The  plan  proposed  was,  that  no  person  should 
be  allowed  to  preach,  without  being  furnished  with  a 
Testimonial  under  the  hands  of  at  least  four  or  five  set- 
tled pastors.  And  these  pastors  were  required,  previous- 
ly to  giving  such  Testimonial,  to  examine  him  in  relation 
to  his  manner  of  life,  his  motives,  and  his  literary  and 
theological  acquisitions. 

This  was  one  step,  and  a  very  considerable  one,  to- 
wards referring  this  important  business  to  permanent  as- 
sociations of  ministers,  which  at  this  time  had  been  gen- 
erally formed  through  the  country.  At  a  meeting  of  as- 
sociated ministers,  held  at  Boston,  the  13th  of  Septem- 
ber 1705,  the  subject  was  brought  under  examination, 
and  it  was  proposed  to  the  churches,  and  advised  as  fol- 
lows ; 

That  the  candidates  for  the  ministry,  [not  to  settle, 
but  merely  to  preach,]  undergo  a  due  trial  by  some  or 


OF    LICENSING    TO    PREACH.  159 

other  of  the  association,  concerning  their  qualification 
for  the  evangelical  ministry  ;  and  that  no  particular  pas- 
tor or  congregation  employ  any  one  i?i  occasional  preach- 
ing, who  has  not  been  recommended  by  a  Testimonial  un- 
der the  hands  of  some  Association. 

The  churches  by  degrees  fell  in  with  the  plan,  which 
was  thus  proposed  to  them  ;  and  it  at  length  became  a 
part  of  their  settled  polity-  At  a  meeting  of  the  Gene- 
ral Convention  of  New-Hampshire,  held  at  Exeter,  July 
29,  1747,  it  was  voted  as  follows  ;  Whereas  we  think 
piety  and  learning,  particularly  a  good  acquaintance 
with  the  Scriptures,  and  a  conversation  as  becomes  the 
Gospel,  necessary  qualifications,  among  others  mention- 
ed by  the  Apostle,  in  a  preacher  of  the  Gospel ;  we 
AGREE  not  to  encourage  or  approve  any  as  candidates 
for  the  ministry  till  they  are  recommended  by  some  As- 
sociation ;  unless  they  are  persons,  who  have  preached 
for  some  time,  and  have  been  approved  of  by  ministers 
and  churches  acquainted  with  them. 

•§  120.    Of  the  examination  previous  to  licensing. 

It  is  deemed,  therefore,  against  the  Order  of  these 
churches  for  a  person  to  offer  himself  as  a  preacher  with- 
out a  Testimonial  or  a  License  from  an  Association ;  and 
also  for  a  church  to  accept  of  such  an  offer,  and  thus  en- 
courage an  irregular  proceeding.  Licenses  are  granted, 
however,  by  the  Minor  or  Primary,  and  not  by  the  Gene- 
ral Associations. 

The  persons,  applying  for  such  purposes,  undergo  an 
examination ;  and  the  great  responsibility,  therefore,  of 
introducing  an  ignorant  or  an  immoral  person  into  the 
ministry  rests  with  the  body,  to  whom  this  power  is  com- 
mitted. They  are  bound  to  withhold  their  assent  to  the 
request  for  a  License,  until  they  are  satisfied,  that  the 
applicant  possesses  the  requisite  qualifications.  And  it  is 


160  OF    LICENSING   TO    PREACH. 

implied  in  this,  that  they  are  to  obtain  satisfactory  evi- 
dence of  moral  and  religious  character,  of  church  rela- 
tionship, of  worthy  motives  and  desires  in  reference  to 
the  ministry,  and  of  suitable  attainments  in  literature  and 
theological  knowledge. 

There  is  reason  to  believe,  that  the  confidence  of  the 
churches  has  not  been  misplaced,  and  that  the  power  of 
Licensing  to  preach  has  been  rightly  and  wisely  reposed 
in  the  Associations. 

§  121.     Length  of  time,  for  which  Licenses  are  granted. 

No  uniform  principle  appears  to  be  established  in  re- 
spect to  the  time,  for  which  Licenses  are  given.  Gene- 
rally they  are  v/ithout  limit,  but  sometimes  are  given  for 
a  few  months,  a  year,  or  two  years,  or  some  other  de- 
signated period.  In  such  cases,  they  may  be  renewed 
at  the  expiration  of  the  specified  time,  if  the  Licentiate 
sees  fit  to  renew  his  application,  and  no  objections  have 
arisen. 

4  122.    Form  of  the  License. 

Every  License  is  in  such  form,  and  expressed  in  such 
language,  as  the  Asssociation  deems  most  suitable;  but 
generally  it  is  concise  and  merely  to  this  import ;  That 
the  person,  having  appeared  before  the  Association  at  the 
time  and  place  mentioned,  had  given  them  satisfactory 
evidence  of  a  good  moral  and  religious  character,  and  of 
regular  church  standing;  That  the  Association  are  sat- 
isfied also  in  respect  to  his  literary  and  theological  quali- 
fications ;  And  that  they  accordingly  testify  their  appro- 
bation of  him  as  qualified  to  preach  the  Gospel,  and  re- 
commend him  as  such,  wherever  the  Divine  Providence 
may  call  him. 

^  123.     Of  annulling  or  revoking  Licenses. 

Licenses    are,  from    their  very   nature,    conditional. 


HEMOVALS    OF    MINISTERS.  161 

They  are  given  for  a  particular  purpose ;  and  they  sup- 
pose, both  in  their  present  and  in  their  future  operation, 
the  existence  of  certain  qualities  in  the  persons,  to  whom 
they  are  granted. 

The  existence  of  these  qualities  forms  the  condition, 
on  which  the  License  is  granted.  If,  therefore,  the  Li- 
centiate be  found  on  public  trial  either  mentally  or  mor- 
ally deficient,  the  Association  have  a  right  to  annul  or  re- 
voke the  License.  This  right  has  been  fully  acknowl- 
edged by  the  churches ;  and  it  is  the  duty  of  the  respec- 
tive Associations  to  see  it  fully  exercised,  when  occasion 
requires. 


CHAPTER  XIIL 

REMOVALS   OF   MINISTERS. 

^^  124.    Early  Congregational  views  of  ministerial  removals. 

The  character  of  a  minister  has  ever  been  highly  es- 
teemed in  these  churches  ;  and  in  ordinary  cases  it  has 
proved  a  matter  of  no  small  difficulty  to  unloose  the  bond, 
which  unites  them  to  their  people.  It  was  said  with  un- 
doubted truth,  more  than  an  hundred  years  ago,  that  the 
translation  of  a  pastor  is  a  thing  more  seldom  occurring, 
and  more  hardly  obtained  in  the  churches  of  New  Eng- 
land, than  in  many  other  of  the  Reformed  churches- 
This  state  of  things  may  result  in  part  from  the  charac- 
ter and  early  associations  of  the  people  themselves  ;  and 
still  more  from  the  nature  of  the  ministerial  arrange- 
ments. The  engagement,  which  binds  a  minister  to  his 
14* 


162  REMOVALS    OF    MINISTERS* 

charge,  is  of  a  kind  too  sacred  to  be  lightly  entered  into  J 
and  the  difficulty  of  its  dissolution  naturally  corresponds 
to  the  great  caution  and  seriousness,  with  which  it  was 
formed. 

The  lanoTiaofe,  which  has  come  down  to  us  from  the 
early  times,  is  to  this  import ; — "  A  pastor,  settled  in  the 
service  of  a  people,  is  to  be  so  sensible  of  his  designation 
by  the  Spirit,  and  the  providence  of  the  Lord  Jesus 
Christ,  for  that  service,  and  of  the  account  that  he  must 
give  unto  God  about  his  behavior  in  it,  that  his  remov- 
al must  not  be  rashly  attempted,  but  with  much  consid- 
eration, consultation,  supplication,  and  sincere  desire  to 
follow  the  conduct  of  heaven  in  it.  The  frowns  of  God 
use  to  follow  removes,  that  have  not  so  been  regulated." 

^  125.    Treatises  or  authorities  on  this  subject. 

Still  it  is  an  acknowledged  principle,  that  cases  may 
exist,  in  which  the  removal  of  a  minister  from  his  people 
is  suitable  and  necessary.  The  subject  of  removals  of 
this  kind,  which  are  of  a  voluntary,  and  not  of  a  disci- 
plinary or  compulsory  nature,  does  not  appear  to  be  tak- 
en up  in  the  Platform.  But  as  it  was  a  matter  of  much 
practical  importance,  it  was  early  considered  in  the  Cam- 
bridge Association,  referred  to  at  H12;  and  their  opin- 
ions were  made  known  in  an  Article,  entitled,  Proposi- 
tions concerning  the  Cases,  ivherein  a  Minister  may  leave 
his  people. 

These  propositions  are  referred  to  in  the  New  Eng- 
land Brethren's  Ratio  DisciplinaB;  and  the  sentiments, 
which  are  expressed  in  them,  are  spoken  of,  as  being  the 
sentiments  and  the  rule  of  the  churches.  In  a  Treatise 
of  Dr.  Increase  Mather,  entitled,  A  Seasonable  Testimo- 
ny to  Good  Order  in  the  Churches,  published  in  1720, 
and  in  which  the  concurrence  of  the  Boston  Ministers  is 
gtated  to  be  had,  the  same  PporosiTioNs  are  mentioned, 


REMOVALS    OP    MINISTERS.  163 

as  Decisions  of  acknowledged  authority.  Without  douht 
the  Usage  of  the  churches,  which  in  all  cases  is  suppos- 
ed to  be  founded  on  its  serious  convictions  of  duty,  and 
is,  therefore,  their  rule  or  Law,  is  in  agreement  with 
them.  Hence  it  will  be  suitable  to  refer  with  confidence 
to  the  Propositions  in  the  consideration  of  the  present 
subject. 

^  126.   First  class  of  cases,  justifying  a  minister's  removal. 

The  first  class  of  cases,  which  may  rightly  lead  to  a 
minister's  departure  from  his  flock,  seems  to  be  founded 
on  the  obvious  principle,  that  his  usefulness  among  them 
greatly  depends  on  their  confidence,  goodwill,  and  love. 
"In  case  there  be  arisen,  (say  the  Propositions,)  those 
incurable  prejudices,  dissentions,  animosities,  and  impla- 
cable offences  between  a  pastor  and  his  people,  that  all 
reverence  for,  and  benefit  by,  his  ministry  is  utterly  to  be 
despaired  of,  he  may  be  removed.  The  want  of  success 
otherwise,  is  not  a  sufficient  cause  of  removal,  but  it  is 
to  be  endured,  with  all  humble  patience  by  the  minister, 
as  a  great  affliction  ;  and,  yet  with  this  encouragement, 
that  God  will  reward  him,  secundum  laborem,  non  se- 
cundum proventum." 

§  127.     Second  class  of  cases,  authorizing  removal. 

The  second  class  of  cases,  in  which  a  minister's  con- 
nection with  a  particular  church  may  be  dissolved,  ap- 
pears to  be  founded  on  the  principle,  That  there  is  a 
general  good  of  the  churches,  which  ought  to  be  consult- 
ed in  preference  to  the  immediate  prosperity  of  any  par- 
ticular church.  Hence  the  claim  of  such  particular 
church,  although  it  may  be  to  them  a  painful  sacrifice, 
ought  to  yield  to  that  of  some  public  Religious  Societies, 
such  as  Missionary  or  Education  societies ;  and  also  to 
the  claim  of  Theological  Seminaries,  and  the  like  ;  the 


164  REMOVALS    OF    MINISTERS. 

success  of  which  involves  the  interests  of  the  churches 
at  large, 

"A  pastor  may  he  removed  from  his  people,"  say  the 
hefore-mentioned  Propositions,  "in  case  his  translation 
be  found  necessary  for  the  common  good.  The  welfare 
of  the  catholic  church,  in  the  general  edification  of  a 
community,  should  he  of  such  weight,  as  to  make  any 
particular  churches  give  way  thereunto.  But,  yet  it  be- 
comes not  any  minister,  to  seek  his  own  translation,  by 
first  offering  himself  unto  it." 

^  128.     Other  occasions;  authorizing  a  minister's  departure.. 

There  are  other  circumstances  or  occasions  of  depart- 
ure, such  as  the  ill  health  of  the  minister,  personal  per- 
secution, a  failure  of  temporal  supplies,  &;c. — "  There 
are  some  other  things,"  say  the  Propositions,  "which 
dissolve  the  vinculum  'pastorale  between  a  pastor  and  his 
people  ;  and  in  case  those  disasters  happen,  he  may  be 
removed.  Thus  if  a  minister  have  a  tolerable  subsist- 
ence, wherewith  he  may  after  a  Christian  manner  pro- 
vide for  his  own,  denied  him  ;  or,  if  a  minister  have  no 
way  to  avoid  a  storm  of  purely  personal  persecution,  but 
by  fleeing  from  one  city  to  another  ;  a  remove  may  be 
justified.  And  the  dissolution  of  a  church  gives  the  like 
liberty  to  him,  that  had  been  the  shepherd  of  the  now 
scattered  flock." 

And  again  it  is  stated  ;  "Although  a  pastor  should  be 
willing  to  encounter  many  difficulties  and  infirmities 
with  his  people  ;  yet,  in  case  that  chronical  diseases, 
which  evidently  threaten  his  life,  might  hopefully  be  re- 
lieved by  his  removal,  it  should  then,  on  all  hands,  be  al- 
lowed and  advised.  Mercy  is  to  be  preferred  before  sa- 
crifice, and  so  we  find  it  was  in  the  primitive  churches 
accordingly-" 


REMOVALS    OF    MINISTERS.  165 

^  129-     Advice  of  a  Council  necessary  in  the  removal  of 
a  minister. 

Although  the  causes,  which  have  been  mentioned,  viz. 
alienation  of  the  people's  affections,  failure  of  health,  in- 
sufficient support  in  temporal  things,  a  scattered  and  dis- 
abled state  of  the  particular  church,  and  the  prospect  of 
greater  usefulness  to  the  church  in  general  in  some  other 
situation,  are  considered  good  grounds  for  dissolving  the 
pastoral  connection ;  still  it  is  not  according  to  Usage 
for  a  minister  to  leave  his  people,  without  the  advice  and 
order  of  a  Council.  Accordingly  it  was  determined  in 
the  Cambridge  Propositions  as  follows  ; — "That  the 
will  of  our  Lord,  about  the  removal  of  any  pastor  from 
his  people,  may  be  understood,  it  is  requisite,  that  the 
minister  do  not  entirely  assume  to  himself  the  judgment 
of  his  own  call  to  remove,  but  a  great  regard  must  be  had 
unto  the  direction  of  the  churches  of  our  Lord  in  the 
neighborhood." — This  regard  to  the  neighboring  church- 
es is  shown  in  the  usual  way ;  viz.  by  inviting  them  to 
attend  and  express  their  opinions,  on  the  subject  of  the 
proposed  removal  and  the  reasons  of  the  same,  by  means 
of  their  pastors  and  delegates. 

§  130.    Further  testimonies  in  favor  of  the  preceding  principle. 

The  principle,  however,  that  a  Council  is  requisite  in 
the  removal  of  a  minister,  does  not  rest  solely  on  the  au- 
thority, which  has  been  mentioned.  It  is  expressly  re- 
cognized in  the  doings  of  the  Synod,  assembled  at  Bos- 
ton in  1662  ;  who  mention,  as  one  of  the  acts  of  the  com- 
munion of  churches,  the  seeking  and  accepting  of  help 
from  each  other  in  the  ordination,- translation,  and  depo- 
sition of  ministers. 

The  principle  is  fully  stated  and  maintained  in  the  an- 
cient Ratio  Disciplinse,  (Art.  ix.)  and  in  Dr.  Increase 
Mather's  Testimony  to  Good  Order  in  the  Churches.  In 


166  REMOVALS    OF    MINISTERS. 

1719  the  question  of  a  minister's  removal  without  Coun- 
cil was  proposed  to  the  Congregational  ministers  of  Bos- 
ton on  an  occasion  of  importance.  The  answer,  signed 
by  the  well  known  names  of  Increase  Mather,  Cotton 
Mather,  Wadsworth,  Colman,  Sewall,  Prince,  and  Coop- 
er, was  this; 

"  We  plainly  and  solemnly  profess  and  declare,  That 
we  would  not  have  this  remove,  [alluding  to  a  minister's 
leaving  a  church  with  consent  of  the  same  but  without 
Council,]  to  be  quoted  as  an  example  or  precedent,  to 
encourage  the  like  for  time  to  come ;  because  we  look  on 
such  removes  of  ordained  ministers,  as  directly  tending 
to  unsettle  and  disquiet  the  churches,  and  greatly  to 
hurt  the  interest  of  religion  in  the  land.'"^ 

§>  131.    Of  the  calling  and  the  nature  of  the  Council. 

Councils,  in  the  case  of  a  removal,  are  composed,  as 
on  other  occasions,  of  pastors  and  delegates.  The  Coun- 
cil is  called  by  the  church  by  Letters  Missive,  sent  in 
their  name  ;  but  the  minister,  being  an  equal  party  to 
the  business  to  be  settled,  has  a  right,  if  he  chooses  to 
exercise  it,  to  name  half  of  the  churches  sent  to.  In  that 
case,  it  is  technically  called  a  Mutual  Council. 

First.  Although,  according  to  Congregational  Usage, 
the  minister  can  not  of  himself  call  a  Council  in  the  first 
instance,  it  is  according  to  Usage  and  manifestly  just, 
that  he  should  be  allowed,  in  common  with  the  Church, 


*  The  principle,  that  a  Council  is  necessary,  at  the  Dismissal  of 
a  minister,  is  abundantly  obvious.  Cases,  nevertheless,  of  minis- 
terial removal  sometimes  occur  in  disregard  of  it.  The  existence 
of  such  instances  is  alluded  to  in  Mather's  Account  of  the  New 
England  Discipline,  Art.  ix.  though  not  as  a  matter  to  be  justi- 
fied ; — "  Sometimes,  but  rarely,  a  pastor  and  a  people  have  with 
mutual  agreement  more  privately  parted  with  one  another  j  and 
no  further  words  have  been  made  about  it," 


REMOVALS    OF    MINISTERS.  167 

to  judge  of  the  propriety  and  necessity  of  that  procedure. 
He  can,  therefore,  being  satisfied  that  there  are  adequate 
reasons  for  so  doing,  request  the  church  to  call  a  Coun- 
cil ;  either  a  Mutual  Council,  or  one  composed  of  such 
churches,  as  they  choose. — So  long  as  the  principle  is 
maintained,  that  a  Council  is  requisite  in  the  removal  of 
a  minister,  the  church,  whenever  he  thinks  there  are 
good  reasons  for  his  removal,  have  no  right  to  refuse  such 
a  request.  In  case  they  do,  he  is  entitled,  both  on  the 
principles  of  common  practice  and  of  common  justice,  to 
an  Ex  Parte  Council. 

Second.  The  Church  also  have  a  corresponding  right. 
If  they  think,  that  the  interests  of  their  own  body  or  the 
interests  of  religion  in  general  require  the  dismissal  of 
their  pastor,  it  is  their  duty  In  the  first  instance,  to  intro- 
duce the  subject  to  his  personal  notice,  accompanied  with 
the  proposition  of  a  Council  to  be  mutually  chosen.  If 
he  objects  to  their  views  and  their  proposed  method  of 
proceeding  in  the  case,  and  they  still  remain  of  opinion 
that  his  removal  is  for  adequate  reasons  desirable,  they 
have  the  same  right  as  he  has,  to  call  an  Ex  Parte 
Council. 

§  132.    Proceedingsof  the  Dismissing  Council. 

It  may  further  be  stated,  that  the  church  itself,  indepen- 
dently of  the  advice  and  assistance  of  neighboring  chur- 
ches, is  considered  competent  to  assume  the  initiatory 
task  of  inquiring  into  the  particulars  of  the  case,  if 
they  see  fit,  and  even  to  vote  a  Dismission  ;  subject,  how- 
ever, before  being  carried  into  effect,  to  the  revision  and 
the  approval,  of  a  Council.  In  the  view  of  the  Council, 
such  a  vote,  when  it  is  adopted  in  concurrence  with  the 
opinions  of  the  Pastor,  as  under  certain  circumstances  it 
may  be,  would  probably  be  considered  desirable  ;  becanse 
the  Council  could  hardly  mistake  as  to  their  duty,  when 


168  REMOVALS    OF    MINISTERS. 

the  two  immediate  parties  to  the  contract  concur  in  the 
justness  and  necessity  of  its  dissolution.  Nevertheless, 
if  the  parties  take  different  views  of  the  subject  and  are 
at  variance,  the  Council  are  bound  to  act  solely  from  a 
a  sense  of  duty  ;  whatever  unpleasant  feelings  may  be 
caused  in  the  minds  of  some,  who  are  concerned.  A 
want  of  firmness  and  of  inflexible  integrity  in  Councils 
can  hardly  fail  to  lead  to  unhappy  results.  They  are 
the  regularly  constituted  guardians  both  of  ministerial 
rights  and  of  the  rights  of  the  churches.  And  it  is  their 
duty  to  weigh  seriously  and  carefully  all  the  circum- 
stances of  the  affair,  proposed  for  their  consideration  ; 
not  only  those,  which  have  occurred,  but  those,  which  are 
prospective. — "If  much  scandal, (say  the  Propositions,) 
will  certainly  ensue,  upon  the  removal  of  a  pastor  from 
his  people,  that  should  weigh  down  many  circumstances, 
which  would  rather  invite  such  a  removal." 

^  133.     Eecommendation  of  pastors  regularly  dismissed. 

We  have  already  seen  at  H  68,  117,  118,  that  the 
churches  are  interested  to  know,  and  have  a  right  to  know, 
who  are  introduced  into  the  ministry,  and  in  what  manner 
they  sustain  its  responsibilities.  But  the  influence  of  the 
ministry  is  great,  whether  a  man  be  limited  to  one  spot 
or  labor  from  place  to  place,  through  the  whole  circuit  of 
Christ's  vineyard.  Hence  some  security  to  the  church- 
es is  as  necessary  at  the  Dismissal  of  a  minister,  as  when 
he  was  first  licensed,  or  was  settled.  It  is  not  enough, 
that  the  churches  were  consulted,  either  directly  or  in- 
directly, on  the  two  latter  occasions  ;  since  the  mere  cir- 
cumstance of  a  minister's  Dismissal  has  occasioned  a 
new  state  of  things,  by  attaching  to  him, (what  otherwise 
might  not  have  existed,)  a  fear,  that  he  may  have  come 
short  of  the  duties  of  his  station. 

Hence  it  is  usual  for  the  Council,  for  the  satisfaction 


DISCIPLINING    OF    A    MINISTER.  169 

of  the  religious  public  and  consequently  for  the  benefit 
of  the  individual  himself,  not  only  to  dismiss,  but  to  re- 
commend. If  the  council  conclude  to  dismiss,  and  noth- 
ing have  appeared  against  the  ministerial  character  of 
the  pastor,  the  articles  of  Dismissal  are  to  this  effect ; 

That  the  council  were  assembled  at  the  appointed  time 
and  plaze,  agreeably  to  Letters  Missive  and  for  the  pur- 
pose therein  stated  ; — that  they  diligently  and  prayerful- 
ly considered  the  reasons  both  in  favor  of  and  against 
the  proposed  dismission  ; — that  having  found  the  rea- 
sons in  favor  of  the  same  satisfactory,  they  have  voted  such 
dismission  to  be  just  and  expedient  ; — and  therefore  have 
further  voted,  that  the  pastor  be  dismissed  accordingly  and 
be  recommended  by  the  Council  to  the  churches,  wherever 
the  Providence  of  God  may  call  him,  as  a  ininister  in 
regular  standing. 


CHAPTER   XIV. 
DISCIPLINING  AND  DEPOSING  OF  A  MINISTER. 

\  134.  Of  the  necessity  of  some  means  of  disciplining  ministers. 

After  taking  the  precautions,  which  have  been  already 
mentioned,  in  introducing  suitable  persons  into  the  min- 
istry, sometimes  improper  men  find  their  way  into  that 
work ;  and  others  lose  that  good  character,  which  they 
once  possessed.  This  is  truly,  what  an  ancient  writer 
calls  it,  "a  deplorable  case" ;  but  he  acknov/ledges  it 
sometimes  to  have  happened,  and  it  is  therefore,  to  be 
provided  against.     The  Congregational  polity  would  be 

15 


170  DrSCIPLINlNG   AND   DEPOSING? 

exceedingly  defective,  if  there  Were  not  some  means  of 
bringing  such  unworthy  ministers  to  an  account. 

The  existence  of  such  a  defect  in  the  congregational, 
or  in  any  other  system,  must  be  exceedingly  prejudicial 
not  only  to  the  churches  at  large,  but  to  the  pastors  them- 
selves. If  the  infliction  of  censures  be  a  benefit  to  pri- 
vate church  members,  there  seems  to  be  no  good  reason, 
why  it  should  not  be  extended  to  members,  who  are  cal- 
led to  sustain  offices.  "If  admonition,  and  in  some  ca- 
ses excommunication,  (says  Cotton,  Way  of  the  Church- 
es IN  New-England,  Ch.  V.)  be  ordinances  of  God, 
sanctified  for  the  healing  of  the  souls  of  God's  people 
gone  astray,  it  were  a  sacrilegious  injury  to  the  Elders  to 
deprive  them  of  the  benefit  of  such  wholesome  medicines, 
when  the  state  of  their  souls  should  come  to  stand  in 
need  thereof."  • 

^  135.    The  minister  amenable  to  his  church. 

It  is  settled,  both  in  principle  and  practice,  that  the 
minister  is  accountable  to  his  church  ;  and  in  the  first 
place,  in  virtiie  of  his  membership. 

According  to  Congregational  Usage,  no  person  becomes 
and  remains  the  pastor  of  a  church,  without  also,  as  soon 
as  it  conveniently  can  be  done,  transferring  his  relation- 
ship and  becoming  a  member  of  the  same.  The  reasons 
of  this  are  various ;  but  oUe  undoubtedly  is,  that  he  may 
feel  himself  subject  to  the  needful  restraint  of  its  watch 
and  discipline.  (See  ^  8-5  of  this  Work.) 

Independently  of  this,  the  pastor  is  without  doubt 
amenable  to  his  church,  in  the  second  place,  in  virtue  of 
his  pastoral  engagements.  It  is  no  matter,  whether  those 
engagements  are  all  expressed,  or  in  part  implied.  As 
long  as  they  truly  exist,  the  pastor  is  bound  by  them  ;  and 
if  he  violates  them,  the  church  have  a  right  to  call  him 


OF    A    MINISTER.  171 

to  account.  It  is  the  same  here  as  in  temporal  and  civil 
things,  where  no  agreement  or  engagement  is  broken, 
without  incurring  a  responsibility;  and  the  responsibili- 
ty is  due  to  the  injured  party.  This  is  one  of  the  plainest 
principles  of  moral  justice.  The  church,  therefore,  if 
their  minister  fail  to  preach  the  Gospel,  or  to  administer 
the  sacraments,  or  otherwise  come  short  of  the  duties 
and  character,  which  he  pledged  as  a  p  .stor  at  his  settle- 
ment, have  a  right  to  call  him  1©  account  in  virtue  of  his 
ministerial  engagements. 

§  136.    Evidence  of  such  aecountability  frem  tke  Scriptures. 

The  liability  of  ministers  to  reproof  and  punishment 
from  the  particular  churches,  over  which  they  are  set,  is 
not  more  agreeable  to  reason,  than  to  the  Scriptures.  In 
reference  to  the  discipline  of  the  church,  the  Apostle  re- 
peatedly lays  down  the  obvious  practical  principle,  that 
the  existence  of  even  a  small  evil,  will,  if  not  corrected, 
spread  itself,  and  at  last  corrupt  the  whole  body  ;  "  A 
little  leaven  leave7ieth  the  whole  lump.^^     1  Cor.  v.  6.  Gal. 

This  principle  he  applies,  on  different  occasions,  both 
to  the  treatment  of  lay  members  and  of  ministers.  If  a 
private  church  member,  who  is  corrupt,  ought  to  be 
brought  under  discipline ;  then  much  more  a  church 
member,  who  sustains  the  ministerial  office.  The  Apos- 
tle, in  the  fifth  chapter  of  Galatians,  speaks  of  false  teach- 
ers, who  troubled  that  church.  In  reference  to  these 
false  teachers,  he  repeats  the  maxim  of  the  whole  lump 
and  the  little  leaven ;  and  immediately  adds,  "  I  have 
confidence  in  you  through  the  Lord,  that  ye  ivill  be  none 
otherwise  minded,  but  he,  that  troubleth  you,  shall  bear 
his  judgment,  whosoever  he  be  ;"  as  much  as  to  say,  He 
firmly  believed,  the  Galatian  brethren  would  bring  such 


172  DISCIPLINING    AND    DEPOSING 

persons  to  account  and  to  punishment,  whatever  might 
be  their  pretentions,  adding,  in  the  next  verse  but  one, 
"  I  ivould  they  were  even  cut  off,  which  trouhle  you^ 

The  Apostle  also  authorizes  the  church  at  Colosse, 
(Coloss.  iv.  17,)  to  watch  over  and  to  exhort  their  pas- 
tor, "  And  say  to  Archippus,  take  heed  to  the  ministry, 
vjhich  thou  hast  received  in  the  Lord,  that  thou  fulfil  it. ^"^ 

Even  the  Apostle  Peter  was  called  to  an  account  be- 
fore the  brethren  of  Jerusalem,  Acts  xi.  2 — 18.  And 
it  does  not  appear,  that  he  plead  an  exemption  from  this 
accountability  on  account  of  his  being  an  Apostle  and  a 
minister ;  but  willingly  gave  them  satisfaction."^ 

^  137.    Methods  or  progress  of  disciplining  a  minister. 

This  doctrine,  that  the  power  of  calling  its  minister  to 
an  account  rests  with  the  church,  is  recognized,  with  a 
restriction  hereafter  to  be  mentioned,  in  the  Platform  at 
the  tenth  chapter,  §  6.  It  is  still  more  fully  and  expli- 
citly asserted  in  Cotton's  Way  of  the  Churches  in  New- 
England,  OH.  V.  <i>  4;  in  Cotton's  Book  of  the  Keys, 
CHS.    II.    IV.  ;    in  the   Answer    to    xxxii.    Questions    at 


*  Both  in  Samuel  Mather's  Apology  and  in  the  New  England 
Discipline  of  Cotton  Mather,  his  father,  the  power  of  the  churches 
under  consideration  is  maintained,  besides  other  arguments,  from 
the  practice  of  the  primitive  churches  ;  that  is  to  say,  the  churches  in 
the  three  first  centuries.  They  adduce  in  particular  a  passage  from 
Clement's  Epistle  to  the  Corinthian  church.  It  appears  from  the 
passage  referred  to,  that  the  Corinthians  had  deposed  their  ministers; 
and  their  right  to  do  so  is  not  doubted  in  the  Epistle,  although  they 
are  charged  with  having  acted  precipitatel)''  and  wrongly  in  that 
particular  case.  In  the  year  258,  a  Synod,  of  which  Cyprian  was 
president,  expressly  acknowledged  and  commended  the  proceedings 
of  some  churches  which  had  recently  deposed  their  bishops.  (See 
Cotton  Mather's  Ratio  Disciplinse,  Art.  ix.  and  Samuel  Mather's 
Apology,  Chap,  iv.) 


DT    A    MmiSTEH.  173 

Qaestion  tliirteenth ;  and  in  Chapter  fourth  of  Samuel 
Mather's  Apology  ;  not  to  mention  other  written  authori- 
ties, and  the  undoubted  testimony  of  Usage, 

The  question  of  the  power  of  the  church  in  this  re- 
spect being  thus  recognized,  the  next  inquiry  relates  to 
the  course  or  method,  which  the  church  shall  pursue  on 
an  occasion  of  so  much  interest.  The  general  principle, 
subject  to  the  limitations  arising  out  of  the  peculiarity  of 
the  case,  is,  that  the  church  are  to  take  the  same  steps 
as  in  the  discipline  of  an  offending  lay -brother, — "  Where- 
fore, (says  Mather's  Rat.  Disc.  Art.  ix.)  when  a  pastor 
has  fallen  into  scandal,  the  brethren  that  are  acquainted 
'with  it,  proceed,  as  they  would  with  another  brother  in 
■such  cases  ;  only  with  such  special  terms  of  respect  and 
repetition  of  addresses,  as  the  relation  of  a  father  may 
call  for." 

^  138.    Further  considerations  on  this  subject. 

If,  therefore,  a  minister  do  not  so  conduct  in  his  office 
of  paster,  as  might  reasonably  and  justly  be  expected,  it 
•seems  to  be  the  duty  of  those  individuals  of  the  church, 
-who  are  aggrieved,  to  seek  satisfaction,  in  the  first  in- 
stance, in  a  private  interview.  If  their  scruples  he  then 
solved,  they  are  not,  in  ordinary  cases,  under  obligations 
to  pursue  the  inquiry  farther;  since  others  have  the 
same  obvious  and  scriptural  resource  as  themselves. 

If,  on  the  other  hand,  satisfaction  cannot  he  had  in 
this  way,  the  subject  of  grievance,  after  a  repeated  at- 
tempt to  obtain  a  redress  of  it,  which  is  to  be  made  in  the 
presence  of  others,  may  be  brought  before  the  church. 
If  the  church,  after  a  full  hearing  of  the  case  and  with 
suitable  examination,  are  satisfied  either  of  the  falsity  of 
the  charges  or  of  the  sincerity  of  the  offender's  repent- 
ance, there  is  no  good  cause  for  further  proceeding.     But 

if  satisfaction  be  not  given,  the  church,  when  consider- 
1.5* 


174  DISCIPLINING    AND    DEPOSING 

ed  in  itself  and  as  disconnected  from  other  churches, 
possesses  the  right,  and  is  bound  in  duty  to  admonish  and 
suspend  him  from  their  fellowship. 

Nothing  is  supposed  to  be  more  evident  than  this  prin- 
ciple, that  the  church  possesses  the  right,  and  is  obliged 
to  punish,  when  considered  in  the  abstract,  Neverthe- 
less, as  such  a  step  would  be  virtually  removing  the  ac- 
cused person  from  the  ministerial  office,  it  is  not  accord- 
ing to  Congregational  Usage  for  the  aggrieved  church  to 
take  that  measure,  without  the  advice  of  neighboring 
churches, 

^  139.  Advice  of  Council  in  the  discipline  of  a  pastor. 

This  is  the  natural  result  of  one  of  those  fundamental 
principles,  emphatically  declared  by  the  Congregational- 
ists  at  their  first  setting  out,  as  a  distinct  sect ;  viz.  The 
churches,  although  they  originally  possess  in  themselves 
a  constituting  and  preserving  power,  and  are  all  on  an 
equal  footing,  are,  nevertheless,  not  independent,  but,  on 
the  contrary,  sustain  a  mutual  relationship  and  interest, 
(See  §^  17,  20.) 

The  language  of  the  Platform  on  this  subject,  (oh.  x, 
^  6,)  is  this  ;  "  In  case  an  Elder  offend  incorrigibly,  the 
matter  so  requiring,  as  the  church  had  power  to  call  him 
to  office,  so  they  have  power  according  to  order,  {the 
counsel  of  other  churches,  lohere  it  maybe  had,  directing 
thereto,)  to  remove  him  from  his  office."  This  is  the  re- 
striction on  the  proceedings  of  the  particular  church, 
alluded  to  in  ^  137,  founded  on  the  principle,  that  all 
the  churches  of  Christ  have  an  interest  in  each  other, 
and,  therefore,  ought  to  be  consulted  in  matters  of  great 
concernment ;  among  which  may  be  justly  reckoned  the 
settlement,  removal,  and  deposing  of  ministers. 

This  course,  which  recommends  itself  as  a  matter  of 
common  prudence,  is  advocated,  on  scripture  grounds,  in 


OF    A    BIINISTER.  175 

Cotton's  Book  of  the  Keys  at  chapter  iv.  It  was  also 
considered  and  approved  in  the  Synod  of  delegates  and 
pastors  in  1662;  as  it  has  heen  by  writers,  councils,  and 
general  usage  since  that  time. 

^  140.     Proceedings  and  results  of  the  Council. 

The  Council  organizes  itself  as  in  other  cases.  Gen- 
erally the  meetings  are  public  in  the  first  instance ;  but 
after  such  testimony  as  can  be  had,  is  given,  they  with- 
draw to  private  consultations. 

They  there  come  to  a  result ;  and  if  they  find  the  of- 
fender guilty,  they  still  allow  him  the  opportunity  of  re- 
taining his  standing  by  suitable  manifestations  of  repen- 
tance. And  if  the  Council  be  satisfied  in  that  respect, 
they  advise  the  dissatisfied  brethren  to  restore  him  their 
confidence. 

"If  the  offender  be  obstinate,  (says  Mather's  Rat. 
Disc.  Art.  ix.)  then  they  sharply  rebuke  him  ;  and  in  a 
written  instrument,  signed  by  the  Moderator  and  all  the 
Council,  (or  by  him  in  the  name  of  the  Council,)  they 
pronounce  him  unworthy  of  the  Christian  ministry." — 
The  same  work  adds,  "The  Council,  returning  to  the 
public  assembly,  there  after  suitable  speeches  made  by 
the  Moderator,  (and  others  of  the  Council,  if  they  please) 
the  Result  of  the  Council  is  read,  and  then  delivered  to 
one  of  the  brethren,  at  whose  invitation  they  are  here  to- 
gether. And  pertinent  prayers  are  added  for  the  close 
of  all." 

^  141.  Of  the  testimony  adduced  against  a  pastor. 

It  is  highly  reasonable  that  the  trial  of  a  minister  should 
be  instituted  and  conducted,  with  the  utmost  regard  and 
deference  to  his  station.  Not  because  any  office  whatev- 
er ought  to  shield  from  the  punishment  of  crime  ;  but  for 


176  DISCIPLINING    AND    DEPOSING 

the  well  known  reason,  that  persons  in  office,  who  faith- 
fully discharge  their  duty,  are  exposed  more  than  others 
to  malevolent  and  unfounded  accusations. 

This  principle  is  clearly  sanctioned  and  enforced  hy 
the  Scriptures,  1  Tim.  v.  19 ;  '^Agaimt  an  Elder  re- 
ceive not  an  accusation^  hut  before  two  or  three  ivitnes- 
:ses." — Some  difference  of  opinion  seems  to  have  existed 
as  to  the  true  import  of  the  passage,  but  the  meaning  is 
generally  understood  to  be  this ;  That  two  persons  must 
be  had,  who  can  testify  to  the  particular  fact,  which  is 
the  ground  of  accusation. 

§  142.     Of  the  deposed  minister's  relation  to  the  church. 

After  a  minister  has  been  deposed  by  a  Council,  he 
still  remains  a  member  of  the  church.  Therefore  it  is 
the  duty  of  the  church  after  that  event  to  proceed  with 
him,  as  with  any  private  member.  They  are  to  consider 
whether  the  reasons,  which  have  deposed  him  from  the 
ministry,  are  inconsistent  with  christian  character  in  any 
mere  layman;  and  if  they  be,  whether  he  exhibit  peni- 
tence or  not.  "Being  now,  (says  the  Platform  ch.  x, 
§  6.)  but  a  member,  in  case  he  adds  contumacy  to  his  sin, 
the  church,  that  had  power  to  receive  him  into  their  fel- 
lowship, have  also  the  same  power  to  cast  him  out,  that 
they  have  concerning  any  other  member," 

§  143,  Subordinate  mt?ans  of  pastoral  discipline. 

There  are  other  means,  besides  those  which  have  been 
mentioned,  of  calling  ministers  to  an  account.  General- 
ly they  are  members  of  some  clerical  Association  :  and  as 
these  bodies  are  formed  ©n  religious  principles  and  for  re- 
ligious objects,  those  members,  who  act  inconsistently 
with  those  principles  and  objects,  necessarily  expose  them- 
selves  to  reproof  and  censure.     It  may  be   added,   it 


OF    A    MINISTER.  177 

would  be  the  duty  of  the  Association,  if  the  delinquen- 
cies were  such  as  to  affect  the  Christian  character,  to  in- 
form the  church  under  the  person's  charge. 

The  Association,  that  licensed  to  preach  in  the  first 
instance,  may  exercise  a  watch  and  control  over  the  li- 
censed persons  until  his  Ordination.  But  it  has  been 
thought  by  some,  although  the  question  does  not  seem  to 
be  fully  settled,  that  the  power  of  the  licensing  Associa- 
tion is  superseded  and  annulled  by  the  act  of  the  Ordain- 
ing Council,  inducting  him  into  the  ministry.  If  the 
contrary  principle  were  established,  viz.  that  the  licensing 
Association  retained  its  power  after,  as  well  as  before 
the  Ordination,  subject  always  to  the  revision  and  decis- 
ion of  an  ecclesiastical  Council,  it  would  probably  strength- 
en the  safeguards  of  the  ministerial  character  and  in- 
fluence. 

§  144.  Duty  of  neighboring  Churches  in  the  case  of  neglecting 
discipUne. 

Sometimes  churches  sinfully  permit  the  existence  of 
a  corrupt  ministry  ;  not  taking  means  to  prevent  it. — 
They  thereby  expose  themselves,  as  in  the  case  of  the  al- 
lowed corruption  of  the  inferior  members,  to  the  friendly 
advice,  and  the  discipline  of  neighboring  churches.  The 
practice,  relative  to  cases  of  this  nature,  is  thus  stated  in 
Cotton's  Way  of  the  Churches  of  Christ  in  NeiO'Eng- 
land,  Chap.  vi.  §  6  ; 

"A  sixth  way  of  communion  among  our  churches  is 
by  way  of  admonition  ;  as  if  one  church  should  be  credi- 
bly given  to  understand  of  some  scandal,  arising  in  anoth- 
er church,  whether  by  corruption  in  doctrine  or  in  man- 
ners ;  and  upon  diligent  search  and  inquiry,  the  report  is 
found  true,  the  church  hearing  thereof,  sendeth  letters  or 
messengers  or  both  unto  the  Elders  [the  Pastors]  of  that 
church,  where  such  offence  is  found,  and  exhorteth  them 


178         DISCIPLINING    AND    DEPOSING    OF    A    MINISTER. 

to  take  a  speedy  and  diligent   course  for  the  redress 
thereof. 

But  if  the  Elders  of  that  church  should  beremiss  there- 
in, or  be  faulty  themselves,  they  then  certify  the  whole 
church  thereof,  to  call  upon  their  officers,  as  Paul  sent 
to  the  church  of  Colosse,  to  call  upon  Archippus,  to  take 
diligent  heed  of  the  fulfilling  of  that  work  of  the  ministry, 
which  he  had  received  of  the  Lord,  Col.  iv.  17.  If  the 
church  hear  them,  the  scandal  is  removed;  if  it  hear  them 
not,  the  church,  offended  herewith,  taketh  the  help  of  two 
or  three  churches  more  to  join  with  them  in  their  exhor- 
tation or  admonition." 

^  145.  Further  proceedings  of  neighboring  churches  in  the  above 
case. 
"  If  still  the  church,  where  the  offence  lieth,  persists 
in  the  neglect  of  their  duty,  and  of  the  counsel  of  their 
brethren ;  either  the  matter  would  be  referred  to  a  con- 
gregation of  many,  or  all  the  churches  together,  if  need 
require.  Or  else,  if  the  offence  be  evident  and  weighty, 
and  of  ill,  though  not  general  consequence,  the  church- 
es, offended  with  them,  would,  as  they  justly  might,  with- 
draw themselves  from  the  right  hand  of  fellowship,  and 
so  forbear  all  such  exercises  of  mutual  brotherly  commu- 
nion with  them,  which  all  the  churches  are  wont  to  walk 
in  one  towards  another." 


179 


CHAPTER  XV. 


COUNCILS. 


^  146.    Acts  of  church  communion,  according  to  the  Synod  of  1662. 

Councils  and  also  Conferences  of  which  we  shall  here- 
after have  occasion  to  treat  more  particularly,  are  foun- 
ded on  the  general  principle,  already  repeatedly  men- 
tioned, that  there  is  and  ought  to  be  a  communion  of 
churches.  In  the  Synod  of  Congregationalists  of  1662, 
the  communion  of  churches  is  defined  to  be  the  faithful 
improvement,  according  to  capacity  and  opportunity,  of 
the  gifts  of  Christ,  bestowed  upon  them,  for  his  service 
and  glory,  and  their  mutual  good  and  edification.  The 
acts  of  communion,  they  assert,  are  such  as  these ; — I. 
Hearty  care  and  prayer  one  for  another,  2  Cor.  xi.  28, 
Canticles  viii.  8,  Rom.  i.  9,  Col.  i.  9,  Eph.  vi.  18; 

II.  Affording  relief  by  communication  of  their  gifts 
in  temporal  or  spiritual  necessities,  Rom.  xv.  26,  27, 
Acts  xi.  22—29,  2  Cor.  viii.  1,  xi.  14; 

III.  Maintaining  unity  and  peace,  by  giving  an  account 
one  to  another  of  their  public  actions,  when  it  is  orderly 
desired,  Acts  xi.  2,  3,  4,  18,  Josh.  xxii.  13,  21,  30,  1  Cor. 
X.  32,  and  strengthening  one  another  in  their  regular  ad- 
ministrations ;  as  in  special  by  a  concurrent  testimony 
against  persons  justly  censured.  Acts  v.  41,  xvi.  4,  5,  2 
Tim.  iv.  15,  2  Thess.  iii.  14; 

IV.  Seeking  and  accepting  help  from,  and  giving 
help  unto  each  other  in  case  of  divisions  and  contentions 
whereby  the  peace  of  any  church  is  disturbed.  Acts  xv. 
2, — in  matters  of  more  than  ordinary  importance,  as  the 


180  COUNCILS. 

ordination,  translation,  and  deposition  of  Elders,  and  such 
like,  Prov.  xv.  22,  xxiv*  6,  1  Tim.  v.  22, — in  doubtful  and 
difficult  questions  and  controversies,  doctrinal  or  practi- 
cal, that  may  arise,  Acts  xv.  2,  6, — and  in  the  rectifying 
of  mal-administrations,  and  healing  of  errors  and  scan- 
dals, that  are  unhealed  among  themselves.  Job  iii.  9,  10, 
1  Cor.  XV.  2  Cor.  ii.  6,  11,  xii.  20,  21,  xiii.  2  ; 

V.  Taking  notice,  in  love  and  faithfulness,  of  the  trou- 
bles and  difficulties,  errors  and  scandals  of  another  church, 
and  administering  help,  when  the  case  necessarily  calls 
for  it,  though  they  should  so  neglect  their  own  good  and 
duty,  as  not  to  seek  it,  Exod.  xxiii.  4,  5.  Prov.  xxiv.  11, 
12; 

VI.  Admonishing  one  another,  when  there  is  need  and 
cause  for  it,  and  after  due  means  with  patience  used, 
withdrawing  from  a  church  or  peccant  party  therein, 
which  obstinately  persists  in  error  or  scandal. 

^  147>    Of  the  obligation  of  the  churches  to  seek  advice. 

The  objects,  proposed  in  the  three  first  classes  of  acts  of 
communion,  may  in  general  be  effectually  and  happily 
accomplished  in  that  plan  of  stated  intercourse,  termed 
Conference  of  Churches.  The  objects,  proposed  under 
the  fourth,  fifth,  and  sixth  classes,  imply  and  require  the 
existence  of  Councils* 

And  it  is  to  be  added,  that  it  is  not  left  wholly  at  the 
option  of  the  churches,  whether  they  will  call  a  Council 
under  the  circumstances  therein  mentioned.  So  far 
from  it,  if  they  neglect,  in  cases  of  evident  necessity,  to 
consult  with  neighboring  churches  by  way  of  Council, 
it  is  considered  matter  of  just  offence  to  them.  This  is 
explicitly  stated  in  the  Platform,  Chap.  xv.  §  2.- — "  If  a 
church  be  rent  with  divisions  among  themselves,  or  lie  un- 
der any  open  scandal,  and  yet  refuse  to  consult  with  oth- 
er churches  for  healini^  or  removing-  of  the  same,  it  is 


COUNCILS.  181 

matter  of  just  offence  both  to  the  Lord  Jesus  and  to  oth- 
er churches,  as  betraying  too  much  want  of  mercy  and 
faithfulness,  not  to  seek  to  bind  up  the  breaches  and 
wounds  of  the  church  and  brethren." 

But,  on  the  other  hand,  there  may  be  too  great  eager- 
ness and  precipitancy  in  assembling  Councils,  which  is 
an  error  hardly  less,  than  the  one  here  objected  to.  Some 
remarks  remain  to  be  made  in  a  subsequent  section  on  the 
views  and  feelings,  with  which  such  a  proceeding  should 
be  commenced. 

§  148.    Of  the  persons  composing  Councils. 

Councils  are  to  be  composed  of  ministers,  and  of  lay- 
members  or  brethren  of  the  churches.  The  formation  of 
Councils  on  this  plan  is  deemed  to  be  agreeable  to  the 
genius  of  the  Christian  system,  which,  in  recognizing 
the  rights  of  all,  opposes  itself  to  the  exclusive  right  and 
the  domination  of  any  particular  class,  (see  ^  73.) — And 
it  may  be  added,  that  it  is  not  only  agreeable  to  the  gen- 
eral spirit  of  Christianity,  but  is  particularly  and  explic- 
itly authorized. 

The  Council  of  Jerusalem,  of  which  we  have  an  ac- 
count in  the  fifteenth  chapter  of  Acts,  was  composed  of 
ministers  «nd  private  brethren.  It  is  true,  that  the 
church  of  Antioch,  on  whose  account  that  Council  was 
called,  deputed  Paul  and  Barnabas  to  go  to  the  Apostles 
and  Elders  at  Jerusalem,  without  making  mention  of  any 
other  class  of  persons.  But  on  their  arrival  we  find,  that 
they  were  received  not  only  by  the  Apostles  and  the  Elders 
of  the  church,  but  by  the  church  itself.  The  business,  on 
which  the  messengers  came  from  Antioch,  was  discussed 
in  the  presence  of  the  whole  body  of  believers ;  and  the  re- 
sult which  was  agreed  upon,  and  is  left  on  record,  is  not 
only  in  the  name  of  the  Apostles  and  Elders,  but  of  the 

brethren. 

16 


IbZ  COUNCILS', 

§  149.    Ancient  testimonies  on  this  subject. 

Without  undertaking  to  repeat  all,  that  has  been  said 
by  the  early  writers  on  this  subject,  it  will  be  sufficient 
to  remark,  that  the  principle  in  question  is  repeatedly  re- 
cognized in  Cotton's  Way  of  the  Churches  of  Christ  in 
New-England,  printed  in  1645,  at  Chap.  vi.  M  3,  4. 
It  was  also  admitted  and  sanctioned  by  the  Synod  of 
1646 — 8,  who  were  the  authors  of  the  Cambridge  Plat- 
form, at  chapter  sixteenth  of  that  instrument.  And 
again,  in  the  Synod  of  1679,  the  feelings,  evinced  in  re- 
lation to  this  subject,  were  particularly  marked  and  ex- 
plicit, in  consequence  of  certain  members  appearing 
there  unattended  by  any  of  the  brethren  of  the  church- 
es of  which  they  had  charge.  The  Synod  immediately 
noticed  it,  and  were  so  much  dissatisfied,  that  they  would 
not  recognize  them  as  members,  and  pennit  them  to  take 
their  seat,  until  they  had  first  prevailed  with  their 
churches  to  send  a  delegation  of  lay-members. 

"  Councils  and  Synods,  (says  the  more  recent  Apolo- 
gy of  Samuel  Mather,  Chap,  vii.)  should  be  composed 
of  such  persons,  as  are  fit  and  proper,  both  of  the  elder- 
ship and  of  the  laity  ;  and  both  have  equal  right  to 
speak  their  sentiments  in  them."  And  again  he  says,  in 
a  few  sentences  after,  "When  a  number  of  pious,  skil- 
ful, and  prudent  persons,  both  ministers  and  brethren, 
are  sent  and  convened  in  Council  or  Synod,  they  ought 
to  have  equal  power  and  authority  in  acting  and  voting; 
this  is  the  right  of  the  fraternity." 

^  150.     Of  those  who  have  the  right  of  calling  Councils. 

Councils  are  summoned  by  means  of  Letters  Mis- 
sive, addressed  to  a  number  of  churches,  and  stating  the 
object,  in  reference  to  which  their  deliberations  are  solic- 
ited. (See  ^  ^  33,  71.)  The  right  of  sending  Letters 
for  this  end  is  possessed  by  whole  churches ;  and  in  cer- 


COUNCILS.  183 

tain  circumstances  by  aggrieved  members  forming  a  part 
of  a  church,  as  also  by  aggrieved  individuals.  As  each 
member  is  bound  to  feel  an  interest  in  the  whole,  so 
on  the  other  hand  the  whole  body  are  bound  to  regard 
the  risfhts  and  well-being  of  each  member  ;  and  on  this 
principle  even  individuals,  however  obscure  they  may  be, 
are  entitled  to  the  protection  of  Councils,  those  bodies 
being  the  only  authorized  means  of  representing  the 
church  at  larg-e,  in  the  Cases  iv.  v.  vi.  of  the  Synod  of 
1662,  mentioned  at  ^  146.  Letters  Missive  are  also  sent 
by  the  agents  of  Missionary  Societies,  in  the  name  of 
such  Societies,  as  remarked  at  §  93  ;  inasmuch  as  those 
bodies  are  deemed  to  be  acting  in  the  name  and  behalf 
of  all  the  churches.  Also  a  number  of  individuals  in  a 
new  settlement,  who  are  not  members  of  a  church,  but 
give  credible  evidence  of  piety,  and  wish  to  be  united  in 
a  church  state,  may  call  a  Council  for  that  purpose.—^ 
{SeeH24,  33.) 
§  151.    Obligation  of  the  churclies  to  regard  Letters  Missive. 

If  the  bodies  and  individuals  above-named  have  a  right 
to  send,  the  churches  are  bound  to  accede  to  their  request, 
right  and  obligation  being  reciprocal.  Still  as  the  applica- 
tion is  always  supposed  to  be  a  reasonable  one,  and  for 
some  religious  end,  if  they  have  satisfactory  evidence, 
that  this  is  not  the  case,  they  are  released  from  that  obli- 
gation. And  hence  they  first  vote,  on  receiving  the  Let- 
ter Missive,  and  before  choosing  their  Delegates,  wheth- 
er they  will  meet  in  Council  or  not. 

It  is  hardly  necessary  to  add,  that  the  churches  do  not 
notice  Letters  Missive,  sent  either  by  individuals  or  cor- 
porations, acting  merely  in  a  civil  capacity,  or  for  civil  or 
secular  ends.^ 


*  There  are  some  valuable  remarks  on  the  topics  of  this  Section 
to  be  found  in  the  Statement  of  the  Dedham  Case  and  Considera- 
tions on  Congregational  Polity,  pp.  56,  57. 


184  COUNCILS. 

<^  152.  Of  the  feelings  with  which  Councils  should  be  called. 
Sometimes  churches,  and  other  persons  and  bodies  of 
men  who  are  acknowledged  to  have  the  right  of  sending 
Letters  Missive,  neglect  to  call  Councils,  when  they 
should  ;  but  not  less  frequently  there  is  too  great  precip- 
itancy in  calling  them.  A  council  ought  never  to  be  as- 
sembled, without  a  deliberate  and  conscientious  regard 
to  all  the  possible  results.  It  is  equally  at  variance  with 
common  honesty  and  religion  for  a  church  or  part  of  a 
church,  to  ask  the  advice  of  a  Council,  when  they  have 
determined  beforehand  the  course  to  be  pursued,  what- 
ever the  character  of  that  advice  may  be.  If  they  are  cer- 
tain of  being  right,  it  is  palpable  deception  to  seek  that 
aid,  of  which  they  are  conscious  of  not  standing  in  need. 
But  if  this  be  not  the  case,  they  virtually  admit  the  pos- 
sibility of  being  in  an  error. 

Now  if  persons  confess  it  possible  for  them  to  be  in 
the  wrong  or  liable  to  take  a  wrong  course  in  future,  and 
ask  advice  in  relation  to  their  conduct,  they  are  certainly 
under  obligations,  strictly  to  follow  that  advice,  in  some 
things,  and  in  all  cases  to  regard  it  with  the  greatest  def- 
erence.— Hence  Councils  are  not  to  be  called,  until  after 
much  deliberation,  and  with  a  serious  determination,  that 
the  truth  shall  have  its  due  influence  on  the  conscience 
and  conduct,  at  whatever  expense  of  prejudice  and  in- 
terest. 

($>  153.  Principles  on  which  Councils  are  to  decide. 
The  grounds  or  foundation  of  the  existence  of  the 
Council  is  the  wish  or  invitation  given,  as  made  known 
in  the  Letter  Missive.  It  is  true,  the  Council  cannot  be 
formed  without  the  approbation  and  concurrent  action  of 
the  churches,  which  are  sent  to  on  the  occasion.  But  it 
has  been  justly  remarked,  that  the  act  of  the  churches, 
in  voting  to  comply  with  the  request  and  send  delegates 
to  form  constituent  parts  of  the  Council,  is  rather  a  means 


COUNCILS,  185 

or  medium,  through  which  the  Council  is  brought  into 
being,  than  the  originating  cause. 

Hence  the  Council  are  limited  in  their  proceedings 
and  powers  by  the  Letter  Missive.  Being  called  by  its 
authors  for  a  particular  purpose  and  no  other,  and  being 
authorised  to  act  by  their  respective  churches  for  the 
same  purpose,  they  are  bound  to  keep  that  particular  ob- 
ject in  view  in  all  their  transactions.  As  to  the  rest,  they 
may  consult  the  written  opinions  of  men  and  derive  light 
from  various  sources,  but  are  to  be  governed  chiefly  by 
the  Scriptures  and  their  own  consciences.  Justice  can 
hardly  fail  to  be  secured,  where  a  regard  to  God's  Word 
and  the  teachings  of  the  Spirit  is  united  with  candor  and 
prudence,  even  without  the  voluminous  aid  of  a  pile  of 
recorded  precedents,  which  these  churches  generally  are 
in  want  of. 

§  154.  Of  the  weight  due  to  the  advice  of  Councils. 

It  is  an  acknowledged  principle  in  respect  to  Coun- 
cils, that  they  possess  only  advisory  powers  ;  in  other 
words,  their  decisions  are  addressed  to  the  understand- 
ings and  consciences  of  men,  and  are  enforced  solely  by 
moral  obligations.  They  are  considered  by  the  churches 
as  interpreters  or  expositors  of  what  is  right,  expediency, 
and  duty  in  the  particular  cases  submitted  to  them. 
Their  proper  business  is  to  give  light. 

Nevertheless,  as  those,  by  whom  they  were  called,  are 
supposed  to  have  been  sincere  in  their  request,  it  is  in- 
cumbent on  them  to  examine  the  opinions  or  decisions 
given,  with  prayerful,  honest,  and  unprejudiced  minds. 
When  their  temper  is  such,  they  will  generally  find  good 
reason  to  agree  with  the  Council. 

In  the  early  periods  of  our  ecclesiastical  history,  such 
bodies  were  so  judiciously  constituted  and  their  decisions 
so  respectfully  received,  as  to  have  extorted  the  remark 
16* 


186  COUNCILS. 

from  Cotton  Mather,  that  the  Councils  in  the  churches 
of  New  England  rarely  meet  with  contradictions  from  the 
churches,  whose  cases  have  been  laid  before  them.  In 
case  a  church,  or  part  of  a  church  refuse  a  Council's 
opinion,  the  neighboring  churches  have  a  right  to  judge 
of  the  propriety  of  their  course,  and  to  censure  and  with- 
draw from  them,  if  there  be  good  reason  for  so  doing. 
(See  Platform,  Chap,  xv.) 

^  155.    Advice  of  Council  in  matters  merely  prudential. 

The  decisions  of  Councils  are  in  all  cases  termed  Ad- 
vice ;  and  abstractly  considered,  are  susceptible  of  be- 
ing either  received  or  rejected.  But  this  power  of  re- 
ceiving or  rejecting,  although  admitted  to  exist  in  the 
abstract,  is  necessarily  checked  and  controlled  in  prac- 
tice by  the  principles  of  our  moral  constitution.  Conse- 
quently it  maybe  laid  down  as  a  principle,  that  there  are 
cases,  where  moral  considerations  imperatively  require 
the  Advice  of  Councils  to  be  followed,  although  the  ab- 
stract power  of  resisting  it  is  admitted  to  remain.  And 
such  seem  to  bo  all  matters  of  mere  expediency  or  pru- 
dence. 

Perhaps  the  question,  submitted  to  the  Council,  is, 
Whether  a  person  may  leave  a  church,  in  order  to  join 
another,  Avhose  meetings  are  in  some  respects  more  ac- 
cessible. This  is  a  mere  prudential  question  ;  a  matter, 
not  of  conscience,  but  of  expediency.  The  Council  may 
see  reasons  not  to  grant  the  request  of  the  applicant  ; 
and  if  so,  he  is  bound  to  abide  their  advice  ;  otherwise 
he  was  not  sincere,  he  was  not  honest  in  asking  it.  It  is 
admitted,  he  has  power,  (what  may  be  termed  the  physi- 
cal power,)  to  reject  it ;  but  it  seems  to  be  equally  clear, 
that  he  cannot  do  it,  without  a  violation  of  morality. 

ij  156.    Advice  of  Council  in  matters  of  conscience. 

But  there  are  other  cases  of  a  different  character  ;  and 


COUNCILS.  187 

such  are  all  matters  of  conscience  ;  involving  not  merely 
a  person's  desires,  but  his  sense  of  duty.  When  a  man's 
conscience  is  concerned,  it  is  true  he  asks  Advice,  as  in 
the  other  case ;  but  in  respect  to  the  applicants  for  it, 
the  same  consequences  do  not  follow  the  Advice  given. 
In  the  one  case,  the  nature  of  the  application  is  such  as 
to  lay  the  applicant  under  a  moral  obligation  to  adopt  the 
Advice  of  the  Council,  supposing  him  sincere  in  his  re- 
quest. In  the  other  it  is  not  so;  nor  is  it  possible,  that 
it  should  be.  An  unreserved  reference  of  matters  of 
conscience  to  another  person  or  any  body  of  persons,  is 
repugnant  to  the  Scriptures,  which  make  our  consciences 
amenable  to  God  alone.  It  is  also  repugnant  to  the  na- 
ture of  the  human  mind;  since  we  are  so  formed,  that 
neither  the  power  of  belief,  nor  the  moral  susceptibility 
can  possibly  operate,  except  on  evidence  being  presented. 
Consequently,  in  all  such  cases,  when  the  Advice  is 
given,  the  applicant,  while  he  is  bound  to  examine  and 
weigh  it  seriously,  must  be  the  judge,  whether  his  scru- 
ples are  cleared  up,  or  not.  If  they  are,  he  is  bound  to 
pursue  the  course  pointed  out ;  if  not,  he  is  forbidden  by 
a  higher  obligation. 

^  157.     On  the  right  of  a  Council,  which  has  been  dissolved,  to 
reassemble  and  act  by  its  own  authority. 

The  question  is  sometimes  asked,  whether  an  ordain- 
ing or  installing  Council,  or  a  Council  for  any  other  pur- 
pose, retains  the  right  of  reassembling  and  of  exercising 
anew  any  powers  over  the  Church  or  Pastor,  or  of  doing 
any  thing  else,  after  they  have  completed  the  business 
for  which  they  first  assembled,  and  have  dissolved  them- 
selves as  a  Council,  or,  what  is  commonly  regarded  as 
the  same  thing,  have  adjourned  "without  day." 

In  answer  to  this  inquiry,  it  is  an  obvious  remark,  that 
the  Council  derives  its  power  from  the  Church,  at  whose 
invitation  conveyed  in  the  Letter  Missive,  it  has  assem- 


188  MUTUAL    COUNCILS. 

bled.  And  accordingly  their  legitimate  powers  of  action 
cannot  go  beyond  the  business,  whatever  it  may  be,  which 
is  specified  as  the  subject  of  their  inquiry  and  action. 
If  they  are  called  to  ordain  or  install  a  man,  or  for  any 
other  purpose,  their  authority  terminates  as  soon  as  the 
specific  business,  which  called  them  together,  is  comple- 
ted. To  reassemble,  therefore,  by  their  own  authority 
and  without  the  originating  power  of  a  new  Letter  Mis- 
sive, and  to  prosecute  inquiries  anew  in  relation  to  the 
church  and  people,  or  to  do  any  thing  else  as  a  Council, 
would  be  considered  at  variance  with  Congregational 
principles. 


CHAPTER  XVI. 

MUTUAL   COUNCILS. 

^  158.    Occasions  of  calling  Mutual  Councils. 

It  will  hold  good  as  a  general  statement,  that  mutual 
Ecclesiastical  Councils  are  called  only  in  cases  of  doubt 
and  difficulty ;  and  in  respect  to  which  there  exists  some 
difference  of  opinion.  The  particular  cases,  therefore, 
in  which  they  are  summoned,  (at  least  those  of  most  fre- 
quent occurrence,)  are  these  three  ;  viz.  The  dissolution 
of  the  pastoral  relation,  where  a  removal  is  contemplated, 
which  the  church  does  not  assent  to  ;^  Cases  of  contro- 


*  Wherefore,  (says  Increase  Mather,  in  his  Testimony  to  Good 
Order  in  the  Churches,  p.  4,)  if  a  minister  be  upon  a  removal  from 
his  flock,  especially  when  there  are  no  sufficient  causes  evident  for 
it,  and  the  flock  earnestly  propound  and  request,  that  the  thing 
may  be  laid  before  a  Council  of  the  neighbor  churches,  but  he  re- 
fuse it,  it  may  be  feared,  that  it  is  an  hour  of  temptation  with  him 
and  that  his  way  is  not  right  before  the  Lord. 


MUTUAL     COUNCILS.  18^ 

versy  in  general  between  a  church  and  its  pastor  ;  Cases 
of  controversy  between  a  church  and  a  private  member, 
or  members  respecting  removal,  discipline,  and  the  like. 

^  159.    Practice  in  selecting  the  Council  and  Letter  Missive. 

In  other  cases,  such  as  the  ordination  or  installation 
of  a  minister,  there  is  but  one  party,  the  Council  being 
convoked  by  the  church  as  a  body.  That  is  to  say,  the 
arrangements,  relative  to  the  calling  of  the  Council,  are 
determined  solely  by  the  majority  of  votes,  although  the 
minority  if  there  be  one,  have  the  right  of  making  their 
statements  and  remonstrances,  when  it  is  convened. 

But  occasions,  calling  for  the  formation  of  Mutual 
Councils,  are  always  understood  to  imply  the  existence 
of  two  parties,  which  sustain  to  each  other  such  a  rela- 
tion, as  to  render  it  expedient  to  deviate  from  the  com- 
mon practice.  It  has,  therefore,  become  the  usage,  un- 
less some  other  plan  be  especially  agreed  upon  with  mu- 
tual satisfaction,  for  each  of  the  parties  concerned  to  se- 
lect an  equal  number  of  the  churches,  which  are  invited 
to  the  Council,  together  with  an  additional  church,  if  it 
be  thought  advisable,  selected  by  the  two  parties  con- 
jointly. 

Nevertheless,  the  Letters  Missive  in  these  cases,  as 
in  others,  are  sent  by  the  church.  "  If  the  church, 
(says  the  Ancient  Ratio  Disciplinae,  Art.  ix.  ^  1,) 
think  it  advisable  for  them  to  have  their  share  in  choos- 
ing and  calling  the  Council,  the  Letters  then  go  in 
their  name,  signed  by  the  pastor." 

^  160.  Mutual  Councils  representative  of  the  whole  body  of  the 
Churches. 
There  is  one  view  of  Mutual  Councils  which  is  im- 
portant to  be  kept  in  mind,  viz.  That  they  are  repre- 
sentative of  the  whole  body  of  the  churches.  This  we 
suppose  to  be  the  proper  view  of  all  regular  Councils, 


190  MXTTtJAL     COUNCILS. 

but  emphatically  so  of  those  under  consideration.  Dr. 
Owen,  in  his  Brief  Instruction  in  the  Worship  and  Dis- 
cipline of  the  Churches,  (p.  227,  ed.  1667,)  asserts,  that 
those,  who  are  rightly  and  justly  censured  in  any  church, 
ought  to  be  rejected  by  all  churches  whatever  ;  and  of- 
fers the  mutual  communion  of  the  churches  as  the  ground 
and  reason  of  the  assertion.  But  if  the  just  act  of  a  par- 
ticular church  ought  to  be  thus  regarded  by  all  others, 
certainly  the  acts  of  the  assembly  of  churches,  which  we 
call  a  Council,  ought  to  be  still  more. 

An  offender  or  aggrieved  person,  for  instance,  declines 
listening  to  the  church  of  which  he  is  a  member ;  and  ac- 
cordingly, in  concurrence  with  the  church,  he  makes  his 
appeal  to  the  churches  at  large,  requesting  of  them  to  de- 
cide, whether  the  treatment  he  has  received  from  the 
church  of  which  he  is  a  member,  be  just  or  not.  But  as 
such  an  appeal  cannot,  from  the  nature  of  the  case,  be 
literally  carried  into  effect,  the  churches  assembled  in 
Mutual  Council,  are  held  to  be  virtually  representative  of 
all  the  rest.  We  may  consider  the  plan  of  Mutual  Coun- 
cils as  the  method,  which  has  been  seriously  and  care- 
fully considered  and  adopted,  for  securing  this  general 
representation  in  all  cases,  which  cannot  be  otherwise 
settled.  Consequently  their  Advice  is  in  theory  the  ad- 
vice of  the  whole  body  of  Congregationalists,  and  is  to  be 
regarded  as  such  in  practice. 

^  161.    Mutual  Councils  are  ultimate  tribunals. 

The  Advice,  therefore,  of  Mutual  Councils,  supposing 
the  opinions  of  the  last  section  to  be  correct,  cannot  be 
disregarded  and  rejected  without  injury  and  offence  to 
the  whole  body  of  believers  of  the  same  name,  except  it 
be  done  on  the  most  serious  and  conscientious  grounds. 
And  whether  rejected  or  not,  it  is  the  decision  of  the 
highest  and  ultimate  ecclesiastical  tribunal;  and  is  not 


MUTUAL    COUNCILS.  ID"! 

susceptible,  as  is  often  done  in  civil  cases,  of  being  re- 
judged  by  an  appeal  to  another,  and  more  authoritative 
body."^ 

^  162.    Consociated  or  permanent  mutual  Councils. 

It  seems  proper  to  observe  here,  that  the  great  liberty, 
enjoyed  in  these  churches,  has  resulted  in  an  absence  of 
perfect  uniformity  in  their  proceedings.  In  some  parts 
of  the  American  Congregational  Church,  particularly  in 
the  State  of  Connecticut,  the  plan  of  Occasional  Coun- 
cils, summoned  on  each  particular  occurrence,  has  been, 
in  a  great  measure,  given  up  ;  and  standing  or  perma- 
nent councils,  technically  called  Consociations,  establish- 
ed in  their  stead.  As  these  bodies  exist,  antecedently  to 
the  particular  causes  and  occasions,  which  call  them 
into  being,  and  cannot  be  regarded  as  more  favorable  to 
one  party  than  another,  they  are  entitled  to  be  considered 
Mutual  Councils ;  and,  therefore,  rightly  come  under 
consideration  in  this  chapter. 

Consociations  are  composed  of  certain  neighboring 
churches,  (generally  those,  that  happen  to  be  embraced 
within  the  limits  of  a  County,)  which  are  permanently 
represented  in  the  same,  by  their  respective  ministers 
and  by  lay-delegates,  chosen  from  time  to  time.  The 
authority,  vested  in  Consociations,  has  its  origin  in  the 
Saybrook  articles,  which  are  given  at  No.  ii.  of  the  Ap- 


*  This  statement  will  apply  to  the  great  body  of  the  Congrega- 
tional churches ;  but  in  respect  to  those  of  Connecticut  must  be 
modified  by  the  doctrines  of  the  Saybrook  Articles.  Their  Mutu- 
al Council  is  the  Consociation  •  nevertheless,  the  decision  of  a  sin- 
gle Consociation,  on  the  subject  submitted  to  them,  is  not  always 
final.  In  cases  of  great  difficulty,  (Art.  vii.)  it  is  referred  to  a  ful- 
ler council,  consisting  of  a  joint  assembly  of  the  Consociation,  be- 
fore which  the  subject  was  originally  brought,  and  a  neighbouring 
Consociation. 


192  MUTUAL    COUNCILS. 

pendix.  According  to  those  articles,  they  are  required 
to  afford  assistance  on  all  ecclesiastical  occasions ;  and 
their  powers  appear  to  be  of  a  more  decisive  and  author- 
itative kind,  than  those  of  occasional  councils. 

^163.    Of  the  authority  or  powers  of  consociations. 

That  such  is  the  nature  of  the  powers,  granted  to  Con- 
sociations, seems  to  be  sufficiently  evident  from  the  lan- 
guage of  the  Saybrook  Articles,  which  are  alike  the  foun- 
dation of  their  existence,  and  of  the  authority,  confer- 
red upon  them." — All  cases  of  scandal,  (says  the  thir- 
teenth article,)  that  fall  out  within  the  circuit  of  the 
aforesaid  Consociations,  shall  be  brought  to  a  council  of 
the  elders  and  also  messengers  of  the  churches  within 
the  said  circuit." 

The  decisions  of  Consociated  Councils,  which  extend 
not  only  to  lay-men,  but  ministers,  are  not  mere  Advice, 
as  in  other  cases  ;  but  are  decisive  of  the  subject,  sub- 
mitted to  their  consideration,  and  are  enforced  by  a  high 
moral  penalty.  According  to  the  sixth  article  of  the  Say- 
brook  Platform,  if  any  pastor  or  church  decline  confor- 
ming to  the  decision  of  the  Consociation,  they  shall  be 
reputed,  after  due  patience  used  with  them,  "  guilty  of  a 
scandalous  contempt,  and  dealt  with,  as  the  rule  of  God's 
word  in  such  case  doth  provide,  and  the  sentence  of  non- 
communion  shall  be  declared  against  pastor  and  church." 

Some  difference  of  opinion  seems  to  have  existed  in 
respect  to  the  thirteenth  Article  ;  but  the  settled  usage 
is  to  this  effect.  When  a  minister  is  guilty  of  scandal  or 
heresy  and  the  like,  the  accusation  is  brought,  in  the 
first  instance,  before  the  Association  of  which  he  is  a 
member.  The  Association  are  to  receive  it,  and  to  make 
provision  for  the  minister's  trial  before  the  Consociation; 
nor  does  the  Council,  otherwise  called  the  Consociation, 


MUTUAi;.     COUNCILS.  193 

take  cognizance  of  it,  except  it  be  brought  in  this  way."^ 

§.    164.  Historical  Remarks  on  Consociations. 

The  circumstances,  relative  to  the  origin  of  Consocia- 
tions, are  briefly  these. —  About  the  commencement  of 
the  last  century  considerable  dissatisfaction  existed  among 
the  Congregational  churches,  especially  on  the  part  of 
the  ministers,  with  the  System  of  occasional  Councils. 
The  subject  of  Councils  had  not  been  fully  and  explicitly 
laid  down  in  the  Cambridge  Platform,  which  was  the 
great  law  of  the  churches  ;  and  a  vague  notion  was  very 
generally  afloat,  that  something  better  might  be  substitu- 
ted for  them.  Accordingly  at  the  Annual  Meeting  of  the 
Massachusetts  Convention  of  Ministers  in  May,  1706,  a 
System  of  permanent  Mutual  Councils  was  proposed, 
and  adopted,  as  far  as  that  body  was  concerned,  under 
the  name  of  Consociations.  But  it  experienced  the  ani- 
madversions of  a  number  of  able  and  influential  pastors  ; 
and  was  particularly  held  up  to  rebuke,  in  a  publication 
of  Mr.  Wise  of  Ipswich,  entitled  The  Church's  Quarrel 
Espoused,  or  a  Reply  to  certain  Proposals,  &c.  The 
plan  was  revived,  under  a  somewhat  diflerent  form  in  the 
year  1815,  in  the  Massachusetts  General  Association. 
But  in  neither  instance  did  it  meet  with  the  concurrence 
of  the  churches  generally,  and  was,  therefore,  abandon- 
ed. 


•*It  seems  to  be  necessary  to  add  here  a  remark,  explanatory  of 
what  has  been  formerly  said.  The  principles  and  practice,  which 
have  been  laid  down  in  a  fonner  chapter  in  respect  to  the  disciplin- 
ing of  a  minister,  apply  to  a  large  majority  of  the  Congregational 
churches  ;  but  not  in  their  full  extent  to  those,  which  have  adop- 
ted the  plan  of  permanent  or  Consociated  instead  of  occasional 
Councils.  The  methods  of  proceeding  and  the  principles,  in  the 
churches  last  referred  to,  may  be  found  in  the  Saybrook  Articles, 
given  at  No.  n.  of  the  Appendix  ;  with  the  exception  of  some 
things  peculiar,  which  exist  in  the  practice  of  a  few  small  districts. 
17 


194  MtrruAL   councils. 

The  result  was  not  the  same  in  Connecticut.  Minis- 
ters and  delegates  from  the  counties  of  Hartford,  Fair- 
field, New  London,  and  New  Haven,  assembled  at  Say- 
brook  in  September  of  1708.  They  agreed  on  a  System 
of  Consociations  or  permanent  Mutual  Councils  instead 
of  the  plan  of  occasional  Mutual  and  Ex-parte  Councils. 
These  Articles,  although  they  relate  chiefly  to  Associa- 
tions of  ministers  and  the  powers  and  methods  of  Conso- 
ciations, are  commonly  known  under  the  name  of  the 
Saybrook  Platform  ;  and  in  general  the  Congregational 
churches  of  Connecticut  have  been  regulated  by  it  in 
respect  to  Councils  to  this  day.  (See  No.  II.  Appen-* 
dix.) 

§  165.    Objections  to  permanent  or  Consociated  Councils. 

As  repeatedly  ineffectual  attempts  have  been  made  to 
establish  the  system  of  permanent  Councils  beyond  the 
limits  of  Connecticut  and  Rhode  Island,  it  seems  proper 
to  notice  some  of  the  objections,  which  have  been  made 
to  a  plan,  in  favor  of  which  its  friends  assert  very  much 
can  be  said. 

(1)  It  is  objected,  first,  that  the  sj^stem  is  unfavorable 
to  the  rights  of  individuals  and  churches,  and,  therefore, 
inconsistent  with  the  grounds,  on  which  Congregational- 
ists  first  set  out.  If  individuals  or  churches  do  not  sub- 
mit to  the  Council's  decision,  according  to  the  Saybrook 
plan,  they  expose  themselves  to  the  highest  moral  pun- 
ishment, that  of  excommunication ;  however  conscien- 
tious they  may  be.  This  is  thought  by  some  to  be  not 
wholly  in  unison  with  the  fundamental  Congregational 
principle,  that  the  Bible  and  a  man's  conscience  are  his 
ultimate  law.  Besides,  the  files  of  precedents,  which  are 
accumulated  in  the  records  of  such  Councils,  are  not 
known  to  the  churches  generally ;  nor  are  the  churches 


MtTTUAL    COUNCILS.  195 

suitably  consulted  in  the  formation  of  the  same,  although 
they  are  to  be  governed  by  them. 

A  second  objection  is,  that  they  tend  to  foster  feelings 
of  pride,  and  place  and  power,  the  seeds  of  which  are 
so  deeply  implanted  in  our  corrupt  nature. — On  this  sub- 
ject Ecclesiastical  History  in  all  its  stages  teaches  a  les- 
son, which  has  been  too  dearly  purchased,  to  be  lightly 
regarded,  or  readily  forgotten.  It  appears  from  Mosheim, 
(Volume  I.)  that  in  the  second  century  the  churches 
were  independent  of  each  other  except  in  the  bonds  of 
mutual  prayer,  love,  and  beneficence.  Afterwards  the 
churches  of  whole  provinces  were  formed  into  one  large 
and  standing  Ecclesiastical  body,  possessed  of  certain 
powers  ;  such  as  making  laws  or  canons,  obligatory  on 
particular  churches.  In  due  season,  the  officers  of  these 
formidable  bodies  claimed  for  themselves  epithets  of  hon- 
or, prerogatives,  and  observances  of  particular  respect, 
in  virtue  of  said  office  ;  and  thus  arose,  not  to  mention  oth- 
er significant  titles.  Metropolitans,  Patriarchs,  and  Popes. 

This  is  the  natural  result,  say  these  objectors,  of  giv- 
ing permanent  power  to  any  body  of  men.  Men  accu- 
mulate power,  as  they  do  riches  ;  the  larger  the  heap, 
the  more  likely  it  is  to  grow.  Therefore,  it  is  best  to 
stand  upon  First  Principles,  and  to  endure  any  defects  of 
occasional  Councils,  rather  than  encounter  the  hidden, 
but  certain  hazards  of  those,  which  are  permanent. 

§  166.    Objections  to  Councils,  which  are  not  permanent. 

On  the  other  hand,  it  is  said,  that  lay-members  have  a 
part  in  the  Councils  of  Consociations,  and  therefore,  as 
they  are  particularly  interested  in  preserving  the  rights 
of  individuals  and  churches,  the  fears  of  some  future  un- 
just domination  on  the  part  of  pastors  are  exaggerated. 
And  while  the  alarms  sounded  in  respect  to  Consocia- 
tions, are  groundless,  the  supporters  of  them  insist,  that 


196  MUTUAL    COUNCILS. 

the  advantages  they  possess  over  Occasional  Mutual 
Councils,  are  obvious.  The  former  know  the  questions, 
submitted  to  them,  but  know  not  the  parties ;  while  the 
latter  are  truly  and  avowedly  the  creatures  of  parties. — 
And  hence  it  often  happens,  as  the  parties  naturally  se- 
lect the  churches  which  they  suppose  to  be  favorable  to 
themselves,  that  they  are  equally  or  nearly  equally  divi- 
ded ;  come  to  no  decision  ;  or  form  a  decision,  which  is 
weakened  and  deprived  of  its  due  effects  by  the  suspicion 
of  the  interference  of  private  motives.  But  Consociations, 
being  permanently  constituted,  are  rightly  supposed  to  be 
free  from  any  undue  bias ;  and  their  decisions  are,  there- 
fore, entitled  to  the  greater  weight. 

^  167.  Of  the  progress  and  improvement  of  the  Congregational 
system. 
On  this  subject  a  single  remark  remains  to  be  made. 
The  system  of  Order  and  Government  of  the  Congrega- 
tional churches  was  not  adopted  at  once,  but  gradually, 
as  the  leadings  of  Providence,  the  teaching  of  prayer, 
and  the  searching  of  the  Scriptures  opened  the  way.  And 
when  we  remember,  how  they  have  thus  been  led,  from 
one  step  to  another,  in  the  introduction  of  a  system  in  so 
many  respects  unexceptionable,  we  may  indulge  the  hope, 
that  on  the  subject  under  consideration,  the  churches 
will  at  last  find  the  right  way,  and  be  united  in  the  same 
practice.  May  we  not  anticipate,  that  the  system  of 
Church  Conferences,  which  was  so  early  and  earnestly 
proposed  by  the  fathers  of  these  churches,  although  but 
recently  introduced,  will  be  the  means  of  diminishing  the 
obstacles  in  the  way  of  a  satisfactory  and  uniform  arrange- 
ment in  respect  to  Councils  ?  They  furnish  suitable  oc- 
casions for  an  amicable  interchange  of  sentiment  on  all 
general  religious  interests  ;  and,  although  they  might  not 
be  considered  the  proper  bodies  for  introducing  or  amen- 
ding a  system  of  Church  Discipline  and   Order,  they 


EX  PARTE    COUNCILS.  197 

might  properly  take  measures  for  assembling  an  ecclesi- 
astical body,  a  Synod  for  instance,  to  which  such  an  im- 
portant work  would  be  appropriate.  And  as  it  is  well 
known,  that  the  Congregational  churches  of  this  country 
often  met  together  in  former  times  in  Synods,  to  consult 
on  the  general  welfare,  why  may  they  not  unite  again, 
in  a  similar  manner,  to  examine,  revise,  and  perfect  their 
generally  excellent  Order  and  Government  ? 


CHAPTER  XVIL 

EX   PARTE    COUNCILS, 

^  168.    Of  the  nature  of  Ex-Parte  Councils. 

Another  tribunal,  that  of  Ex-Parte  Councils,  is  known 
among  the  great  body  of  Congregationalists.  In  those 
sections  of  these  churches,  where  permanent  Councils 
are  established,  there  is  not  supposed  to  be  that  occasion 
for  them,  as  in  other  parts,  and  they  are  rarely,  if  ever 
resorted  to.  Like  mutual  Councils,  they  imply  the  exis- 
tence of  two  parties ;  but  they  differ  in  this,  that  they  are 
called  by  one  of  the  parties  without  the  concurrent  ac- 
tion of  the  other. 

An  Ex-Parte  Council,  therefore,  is  an  ecclesiastical 
tribunal  assembled  by  an  aggrieved  individual  or  a  num- 
ber of  aggrieved  individuals,  to  sit  as  judges  in  their  own 
case. — In  the  settlement  of  secular  difficulties,  we  find 
something  analogous  to  Mutual  Councils  in  Courts  of 
justice  and  also  in  those  mutually  constituted  tribunals, 
denominated  References ;  but  an  Ex-Parte  adjudicatioii 
seems  to  be  an  anomaly  in  civil  government- 


198  EX  PARTE    COTTNCILS. 

^  169.    Circumstances  that  warrant  an  aggrieved  person  or 
persons  in  calling  an  Ex- Parte  Council. 

It  sometimes  happens,  that  a  person  is  injured,  in  con- 
sequence of  some  application  to  the  church  which  has 
been  refused,  or  some  censure  passed  upon  him  by  the 
church,  or  in  some  other  way.  Such  a  person  is  said  to 
be  aggrieved ;  but  he  has  a  remedy.  "  The  person  ag- 
grieved, (says  Mather,  Rat.  Disc.  Art.  ix.  §  1,)  applies 
himself  to  the  pastor,  and  by  him  to  the  church  with  hum- 
ble remonstrances  of  the  hardships,  which  he  apprehends 
used  upon  him,  desiring  them  to  review  his  case,  and  if 
this  do  not  obtain,  then  to  accommodate  him  in  calling  a 
Council  of  neighbor  churches,  chosen  with  mutual  satis- 
faction, to  judge  of  the  proceedings. — If  they  refuse  to  do 
it,  he  may  do  it  without  them,  only  still  informing  them 
what  he  does. 

He  writes  Letters  to  what  churches  in  the  neigh- 
borhood he  pleases  ;  briefly  declaring,  that  he  appre- 
hends himself  to  suffer  by  an  administration,  that  needs 
to  be  more  thoroughly  inquired  into  ;  and  intreating  the 
Pastors  with  the  Delegates  of  the  churches,  to  whom  he 
now  makes  his  address  to  come  to  the  place,  and  at  the 
time  specified  in  the  Letters,  and  consider  the  case, 
whereof  a  full  representation  shall  then  and  there  be  laid 
before  them  ;  and  give  their  Advice,  which  he  hopes 
will  be  with  all  sincerity  and  humility  hearkened  to." 

^  170.    Duty  of  the  Churches,  summoned  to  an  Ex- Parte  Council. 

It  being  settled,  as  it  clearly  is,  that  an  aggrieved  in- 
dividual or  individuals  have  a  right  to  direct  Letters  Mis- 
sive for  the  purpose  of  assembling  an  Ex-parte  Council, 
it  becomes  the  duty  of  the  churches,  to  which  they  are 
addressed,  to  assemble  accordingly,  unless  they  see  rea- 
sons for  not  thus  doing.  As,  however,  the  request  is 
made  against   the  opinion  and  wishes  of  a  majority  of 


EX  PARTE    COUNCILS.  199 

the  church,  it  becomes  the  churches,  that  are  sent  to, 
seriously  to  inquire,  whether  there  be  good  grounds  for 
meeting  together.  In  case  of  a  Mutual  or  any  other 
Council,  deliberation  on  this  point  is  reasonable;  in  re- 
spect to  Ex-parte  Councils,  it  is  imperative.  So  much 
so,  that  the  subject  arrested  the  attention  of  the  Gener- 
al Association  of  Massachusetts,  and  that  highly  respect- 
ed body  at  their  session  of  1823,  passed  the  following 
vote  ;  That  it  be  recommended  to  the  ministers,  con- 
nected with  this  Association,  not  to  attend  Ex-parte 
Councils,  without  much  deliberation,  and  obvious  and 
urgent  necessity."^ 

^  171.  An  Ex-parte  allowable  only  on  the  refusal  of  a  Mutual 
Council. 

One  point  in  particular  is  to  be  noticed  by  the  church- 
es sent  to.  They  have  a  right  to  expect,  that  it  be  ex- 
plicitly stated  in  the  Letters  Missive,  whether  a  Mutual 
Council  has  been  requested  and  refused,  or  not.  If  such 
statement  do  not  appear  in  the  Letter  Missive,  the  Usage 
of  the  churches  would  not  approve  of  their  assembling. 

A  Mutual  Council  is  the  regular  and  ultimate  tribunal. 


*  The  following  passage  from  Cotton  Mather's  Ratio 
DisciplinjE  sufficiently  indicates,  that  increased  care  was  very  ear- 
ly deemed  to  be  necessary  in  respect  to  the  calling  of  Ex-parte 
Councils. — "  The  pastors  of  the  churches,  to  whom  an  aggrieved 
person,  under  the  neglect  of  the  church  to  do  any  thing  for  the  re- 
lief of  his  distress,  has  made  his  complaints,  do  not  rashly  at  once 
read  his  Letters  to  their  churches.  But  having  informed  them- 
selves, as  thoroughly  as  they  can  of  the  case,  they  signify,  imto  the 
pastor  of  the  church  complained  of,  what  they  have  received,  and 
ask  him  to  let  them  know,  whether  the  difficulty  cannot  be  remov- 
ed without  their  coming  to  them  as  a  Council,  or  whether  they  have 
any  just  objection  to  make  against  their  coming  to  them.  For  the 
management  of  these  preliminaries,  the  pastors  either  have  an  in- 
terview, or  else  by  messengers  hold  such  a  communication  with 
one  another,  as  is  needful  to  their  concurrence  in  the  action." 


200  EX  PARTE    COUNCILS. 

To  such  a  council  the  aggrieved  person  or  persons  have 
a  right.  It  is  only  in  case  of  the  refusal  of  their  appli- 
cation for  such  an  one,  that  they  have  a  right  to  an  Ex- 
parte  Council.  The  latter  tribunal  is  designed  only  for 
their  security  in  cases  of  necessity ;  but  not  to  support 
them  in  any  violation  of  wholesome  and  established  prac- 
tices. 

^  172.  Proceedings  of  Ex-parte  Councils. 

The  Council  arrive  at  the  place  appointed,  and  being 
called  to  order,  and  having  organized  by  the  choice  of  a 
moderator  and  scribe,  they  open  their  session  with  sup- 
plications. Their  proceedings  are  commonly,  in  the 
first  instance,  in  some  public  place ;  and  at  the  com- 
mencement of  their  inquiries,  notice  is  given,  of  the  time 
and  place  of  their  meeting,  to  the  church,  of  which  the 
aggrieved  are  members,  and  to  the  pastor  of  the  same. 
If  the  church  and  pastor  decline  paying  any  attention  to 
the  notice  given,  the  Council  govern  themselves  accord- 
ingly, and  proceed  to  business.  But  if  they  consent  to 
attend,  they  have  liberty  to  make  a  statement  of  the  cir- 
cumstances of  the  case,  and  to  give  the  reasons,  why  they 
declined  joining  in  a  Mutual  Council. 

Having  given  the  aggrieved  party  a  hearing  also,  if  it 
should  appear,  that  the  circumstances  of  the  case,  as 
now  exhibited,  do  not  justify  their  being  called  together, 
nor  require  their  interference,  they  proceed  no  further. 
If,  on  the  contrary,  they  see  reason  for  examining  the 
subject  laid  before  them,  they  feel  themselves  justified, 
by  established  principles  and  practice,  to  give  such  ex- 
amination, and  to  decide  upon  the  question  submitted. 

^.  173.  Further  proceedings  of  Ex-parte  Councils. 

Generally  the  evidence,  relating  to  the  case,  and  the 
arguments  are  given  in  public. — "  Retiring   then,  (says 


EX  PARTE    COUNCILS.  201 

Mather,  Rat.  Disc.  Art.  ix,)  to  the  place  of  their  more 
private  entertainment,  they  there  consider  over  again  all, 
that  has  been  laid  before  them.  Every  member  of  the 
Council  may,  with  leave  of  the  Moderator,  declare  their 
sentiments. 

The  result  is  drawn  up  in  a  proper  instrument ;  where- 
in they  first  report  what  they  find,  and  then  advise  what 
they  would  have  to  be  done  ;  usually  fortifying  their  ad- 
vice with  pertinent  passages  of  the  sacred  Scriptures, 
annexed  unto  each  of  the  articles. 

If  they  find,  that  the  person  hath  not  suffered  such  in- 
jury as  he  pretends  unto,  he  comes  off  as  unhappily  as 
Felicissimus  did  ;  who,  after  he  was  excommunicated  in 
his  own  congregation,  made,  as  an  injured  person,  his 
appeal  to  a  Synod ;  but  the  Synod  ratified  and  confirmed 
the  sentence  of  excommunication  against  him." 

^  174.  Proceedings  of  the  Ex-parte  Council  in  relation  to  the 
church. 

The  statement  in  the  ancient  Ratio  Disciplinje  pro- 
ceeds as  follows. — "  If  they  find  the  person  to  have  suf- 
fered palpable  injury,  they  endeavor  to  convince  the 
church  of  it,  and  advise  them  to  restore  the  injured  per- 
son unto  his  former  station.  They  order,  if  the  church 
refuse  this,  or  refuse  to  give  the  Council  an  account  of 
the  matter,  (a  thing,  that  perhaps  never  happened,)  the 
person  to  be  admitted  into  some  other  church  of  the 
neighborhood,  and  so  unto  communion  with  them  all. 

The  church  persisting  in  their  irregularity,  they  run 
the  hazard  of  a  proceeding,  which  was  never  above  once 
come  into,  viz.  The  Council,  communicating  the  true 
state  of  the  case  unto  the  churches,  that  sent  them,  and 
obtaining  from  them  a  ratification  of  their  judgment,  they 
do,  by  a  solemn  act,  withdraw  communion  from  that 
church,  or  from  as  many  in  it  as  will  go  on  to  abet,  and 
maintain  the  unjust  censure,  which  has  been  passed  in  it. 


202  EX  PARTE    COUNCILS. 

But,  blessed  be  the  glorious  Head  of  the  church  !  the 
interposition  of  his  Holy  Spirit,  working  on  the  minds  of 
his  people,  while  they  are  in  his  way  thus  waiting  on 
Him,  still  obtains  the  ends,  which  they  aim  at,  and  pre- 
vents such  dreadful  extremities." 

^  175.     Object  and  necessity  of  Ex-parte  Councils. 

The  species  of  councils  under  consideration  undoubt- 
edly wear  at  first  a  forbidding  appearance  ;  nor  can  their 
true  value  be  rightly  estimated  without  contemplating 
them  in  their  ultimate,  as  well  as  immediate  results,  and 
in  their  connection  with,  and  influence  on  the  whole  sys- 
tem. In  judging  of  the  value,  therefore,  of  these  councils, 
it  ought  to  be  kept'in  mind,  that  one  great  object  of  Con- 
gregationalism is  to  preserve  every  individual,  whatever 
his  standing,  in  the  full  possession  of  such  religious  rights, 
as  are  recognized  in  the  scriptures.  Audit  was  as  a  se- 
curity of  the  fulfilment  of  this  laudable  intention,  that 
Ex-parte  councils  were  at  first  introduced  and  authorized. 

Established  Usage  requires  the  assembling  of  a  Mutual 
Council  in  the  first  instance ;  but  as  the  system  recog- 
nizes no  other  force  than  that  of  persuasion,  and  as  truth 
and  duty  do  not  always  avail  against  the  influence  of  sin- 
ister motives,  it  was  foreseen,  that  Mutual  Councils 
would  sometimes  be  refused  by  the  unjust  party.  It  be- 
came a  serious  question  then,  in  what  way  the  rights  of 
aggrieved  persons  should  be  preserved  under  such  cir- 
cumstances ?  And  the  principle,  finally  settled  upon,  was, 
that  they  might  appeal  to  the  churches  at  large  through 
the    medium  of  an  Ex-parte  council. 

Such  councils,  therefore,  are  a  sort  of  key-stone  to  the 
system  ;  they  bind,  and  consolidate  the  arch  of  the  fabric, 
and  give  it  strength.  Those  unjust  and  violent  proce- 
dures, which  so  often  characterize  a  dominant  party,  re- 
ceive in  this  way  a  serious  check.     All  persons  under 


EX  PARTE    COUNCILS.  203 

discipline  have  the  power  of  compelling  a  respect  for  their 
rights  ;  and  the  churches  proceed,  both  in  their  treat- 
ment of  ministers  and  of  brethren,  with  the  full  knowl- 
edge, that  their  doings  are  liable  to  be  reconsidered  and 
annulled  by  a  Mutual  Council,  and  in  case  that  be  refused, 
by  an  Ex-parte  one.  As  the  object,  therefore,  is  to  main- 
tain every  person  in  his  just  rights,  and  as  it  does  not 
readily  appear  in  what  other  way  it  can  be  secured,  the 
necessity  of  the  power  of  assembling  Ex-parte  Councils 
corresponds  to  the  greatness  and  urgency  of  the  end  had 


§  176.     The  necessity  of  them  superseded  by  consociations. 

These  views  apply  to  the  churches  generally.  But 
where  there  are  consociations,  or  standing  Mutual  Coun- 
cils of  any  kind,  there  does  not  appear  to  be  equal  occa- 
sion for  Ex-parte  Councils ;  provided  such  permanent 
Councils  are  obliged  to  listen  to  the  complaints  of  indi- 
viduals. And  this  is  the  fact  in  those  churches  among 
us,  which  have  adopted  that  plan.^ 

"  In  case  any  difficulties,  (says  the  seventh  of  the  Say- 
brook  articles,)  shall  arise  in  any  of  the  churches  of  this 
colony,  which  cannot  be  issued  without  considerable  dis- 


^'TThat  Ex-parte  Councils  are  excluded  by  consociations,  as  at 
present  constituted,  is  fully  the  opinion  of  those,  among  whom  the 
latter  system  prevails.  The  subject  was  brought  before  the  General 
Association  of  Connecticut  in  1821  j  and  a  committee  was  appoint- 
ed to  report  on  the  question ;  Has  an  Ex-parte  Council  authority 
to  organize  a  church  from  the  members  of  another  gospel  church, 
without  the  consent  of  the  church,  to  which  such  members  belong  ? 

The  report  was  made  in  1822,  accepted,  and  printed  in  the  pro- 
ceedings of  the  Association.  It  considers  the  Consociation  to  be 
the  supreme  tribunal,  which  is  so  constituted  as  to  consult  impar- 
tially the  rights  and  duties  of  all.  Every  man,  who  is  justly  ag- 
grieved, may  claim  its  assistance  ;  but  its  decisions  cannot  be 
questioned  and  subverted  by  any  other  tribunal. 


204  SYNODS. 

quiet,  that  church,  in  which  they  arise,  or  that  minister 
or  member  aggrieved  by  them,  shall  apply  themselves  to 
the  council  of  the  consociated  churches  of  the  circuit, 
to  which  the  said  church  belongs,  who,  if  they  see  cause, 
shall  thereupon  convene,  hear,  and  determine  such  ca- 
ses of  difficulty,"  &c. 


CHAPTER   XVIII. 

SVNODS. 

^  177.    Nature  of  Synods  and  scripture  grounds  for  the  same. 

Synods  are  ecclesiastical  assemblies,  called  together 
for  the  purpose  of  consulting  on  the  general  interests  of 
the  churches.  So  that  they  differ  from  Councils  chiefly 
in  attending  to  general,  instead  of  particular  interests, 
and  in  embracing  a  more  ample  representation. 

"  Synods,"  says  the  Cambridge  Platform,  CH.  xvi.  ^  1, 
"  orderly  assembled,  and  rightly  proceeding  according  to 
to  the  pattern.  Acts  15th,  we  acknowledge  as  the  ordi- 
nance of  Christ ;  and  though  not  absolutely  necessary 
to  the  being,  yet  many  times,  through  the  iniquity  of  men 
and  the  perverseness  of  the  times,  necessary  to  the  well- 
being  of  churches,  for  the  establishment  of  truth  and 
peace  therein.  Acts  xv,  2 — 15." 

(j  178.     Powers  and  authority  of  Synods. 

The  duties,  which  properly  come  within  the  province 
of  Synods,  and  the  authority,  which  accompanies  their 
decisions,  are  thus  laid  down  in  the  Platform. — "  It  be- 
longeth  unto  Synods  and  Councils  to  debate  and  deter- 


SYNODS.  205 

mine  controvetsies  of  faith  and  cases  of  conscience, 
1st  Chron.  xv»  13 ;  2d  Chron.  xxix.  6,  7 ;  Acts  xv. 
24^29 ;  to  clear  from  the  Word  holy  directions  for  the* 
holy  worship  of  God  and  good  government  of  the  church, 
to  bear  witness  against  maladministration  and  corruption 
in  doctrine  or  manners  in  any  particular  church,  and  to 
give  directions  for  the  reformation  thereof;  not  to  exer- 
cise church  censures  in  way  of  discipline,  nor  any  other 
act  of  church  authority  or  jurisdiction,  which  that  presi- 
dential Synod  did  forbear." 

"  The  Synod's  directions  and  determinations,  so  far  as 
consonant  to  the  word  of  God,  are  to  be  received  with 
reverence  and  submission,  not  only  for  their  agreement 
therewith.  Acts  15th,  which  is  the  principal  ground  there- 
of and  without  which  they  bind  not  at  all;  but  also, 
secondarily,  for  the  power,  whereby  they  are  made,  as 
being  an  ordinance  of  God,  appointed  thereunto  in  his 
Word." 

§  179.    Of  the  members  of  Synods  and  the  calHng  of  the  same. 

Synods,  like  ecclesiastical  assemblies  of  a  less  impor- 
tant kind,  are  composed  of  ministers  and  lay-delegates 
after  the  pattern  of  the  Synod  mentioned  in  the  fifteenth 
chapter  of  Acts,  (see  Platform  ch.  xvi.  ^  2.) 

Some  churches,  as  already  stated,  neglected  to  send 
lay  delegates  to  the  Synod  of  1679.  The  assembly  were 
dissatisfied ;  a  debate  ensued,  and  it  was  resolved,  (says 
Mather,  Magnalia,  Bk.  v.  Pt  iv.  ^  3,)  "  that  not  only 
elders,  but  messengers  also  were  to  be  delegated  by 
churches,  and  have  their  suffrage  in  a  Synod,  represen- 
ting those  churches  ;  the  primitive  pattern  of  a  Synod  in 
the  fifteenth  chapter  of  Acts,  the  primitive  practice  of 
the  churches  in  the  ages  next  following  the  Apostles,  and 
the  arguments  of  such  eminent  men  as  Jewell,  Whitaker, 

Parker,  and  others  against  those,  who  mention  that  laics 
18 


206  SYNODS. 

are  no  fit  matter  for  such  assemblies,  being  judiciously 
considered  as  countenancing  this  assertion." 
*  In  the  early  periods  of  the  country,  Synods  repeatedly 
assembled  at  the  invitation  of  the  Civil  magistrate.  At 
the  present  time,  such  is  the  entire  separation  of  Church 
and  State,  an  invitation  of  that  kind  would  not  be  very 
likely  either  to  be  given  or  acceded  to  ;  and  at  any  rate 
would  come  with  more  propriety  and  effect  from  some 
Conference,  Association,  or  other  religious  body. 

§  180.     Historical  notices  of  Synods. 

The  earliest  Synod  of  the  Congregational  churches  in 
this  country,  of  which  we  have  any  account,  was  held 
at  Newton,  (afterwards  Cambridge,)  in  the  year  1637  ; 
seventeen  years  after  the  first  landing  at  Ph^mouth.  It 
v^^as  called  together  in  consequence  of  the  prevalence  of 
certain  doctrines,  which  were  deemed  to  be  of  an  erro- 
neous and  hurtful  tendency.  Eighty  two  erroneous  opin- 
ions, which  had  been  disseminated  in  New-England, 
were  examined  and  condemned.  The  Synod  was  com- 
posed of  all  the  teaching  elders  in  the  country,  and  of 
messengers  from  the  several  churches. 

A  second  Synod  was  held  in  the  same  place  in  1643. 
Several  persons  had  ar  ived  in  the  country  about  this 
time,  and  attempted  to  set  up  the  Presbyterian  method 
of  church  government.  This  was  the  occasion  of  its  be- 
ing called  together ;  and  "the  assembly,"  says  Winthrop, 
"concluded  against  some  parts  of  the  presbyterial  way." 

A  third  Synod,  consisting  of  ministers  and  delegates, 
met  at  Cambridge  in  1646,  for  the  purpose  of  settling  an 
uniform  scheme  of  church  order  and  government.  It 
protracted  its  session  by  adjournments  to  the  year  1648. 
This  Synod  framed  and  adopted  the  plan  of  church 
government,  called  the  Cambridge  Platform,  a  work 
originally  of  great  merit  and  influence  and  which  is  re- 


SYNODS.  207 

ferred  to,  and  continues  to  exert  an  influence  over  the 
churches  to  this  day."^ 

A  fourth  Synod,  embracing  all  the  ministers  of  Massa- 
chusetts, together  with  lay-delegates,  was  held  at  Boston 
in  the  year  1662,  to  deliberate  on  the  subject  of  Baptism, 
and  the  more  intimate  union  or  consociation  of  the  chur- 
ches. There  was  another  assembly  of  this  kind,  which 
met  at  Boston,  Sept.  10th,  1679,  commonly  called  the 
Reforming  Synod.  The  deliberations  of  this  body  at 
their  first  session  turned  upon  these  two  questions. — L 
What  are  the  evils,  that  have  provoked  the  Lord  to  bring 
his  judgments  on  New  England? — II.  "What  is  to  be  done, 
that  these  evils  may  be  reformed  ? — This  Synod  held  a 
second  session,  which  commenced  May  12th,  1680,  dur- 
ing which  they  considered  and  adopted  a  Confession  of 
Faith. 


*  This  Synod  met  in  the  autumn  of  1646,  and  having  continued 
in  session  but  fourteen  days,  adjourned,  in  consequence  of  the 
smallness  of  the  number  present  and  the  approach  of  winter,  to 
meet  again  on  the  eighth  of  June  in  1647.  The  principal  business 
during  this  short  session  was  the  discussion  and  decision  of  a 
Proposition  concerning  the  magistrate's  power  in  matters  of  reli- 
gion ;  and  the  appointment  of  three  persons,  viz.  Cotton  of  Boston, 
Richard  Mather  of  Dorchester,  and  Partridge  of  Duxbur}',  each  of 
them  to  draw  up  a  scriptural  model  of  church  government. 

The  Synod  met,  agreeably  to  adjournment,  in  the  ensuing  sum- 
mer, but,  as  the  season  proved  sickly,  they  soon  adjourned  again 
to  meet  in  September  of  1648.  Of  the  models  presented,  that  of 
Richard  Mather  was  preferred,  and  was  made  the  basis  of  the 
present  Cambridge  Platform.  This  fact  is  particularly  stated  in 
the  anonymous  Life  of  Mather,  printed  at  Cambridge  in  1670, 
which  is  affirmed  by  his  son,  President  Increase  Blather,  to  have 
been  written  by  a  person  who  had  ample  means  of  knowing  the 
truth  of  what  he  relates.  It  is  also  averred  in  the  same  work,  that 
he  was  the  sole  author  of  the  answer  to  ix.  Positions,  and  of  the 
answer  to  the  xxxii.  Questions,  both  written  in  1639,  although 
they  pass  under  the  name  of  the  Elders  of  New  England. 


208  SYNODS, 

"We  are  at  liberty  to  infer  then,  even  from  these  brief 
historical  notices  and  independently  of  what  is  said  in  the 
Platform,  that  Synods  are  an  authorized  part  of  the  Con- 
gregational polity ;  that  they  may  properly  be  directed 
by  the  churches  to  inquire  concerning  all  matters  of  disci- 
pline, doctrine,  and  practice ;  and  that  in  many  cases 
their  deliberations  and  advice  will  be  found  highly  con- 
ducive to  the  harmony  and  well  being  of  the  same.  (See 
Winthrop's  History  of  New  England,  Savage's  Ed.  vol. 
I,  p.  237,  II,  pp.  136,  264,  269,  308,  330,  Holm's  Amer- 
ican Annals,  1st  Ed.  vol.  i,  pp.  298,  328,  345,  382  ; 
Trumbull's  History  of  Connecticut,  ch.  xm;  Mather's 
Magnalia,  Bk.  V.  Mass.  Historical  Collections,  vol.  x. 
p.  6.  Do.  2d  ser.  vol.  i.  p.  195.  v,  301,vi,  533.) 

^  181.     Syaodical  decisions  persuasive  or  advisory. 

It  is  a  principle,  held  by  the  great  body  of  Congrega- 
tionalists,  that  particular  churches  and  individuals  retain 
the  right  of  examining  the  decisions  both  of  ordinary 
Councils  and  of  Synods  by  the  light  of  God's  word.  If 
they  find  them  agreeable  to  the  scriptures  and  satisfactory 
to  their  consciences,  they  are  to  be  received  ;  but  if  oth- 
erwise, they  maybe  rejected.  This  principle  is  concisely 
asserted  in  the  passage  already  cited  from  the  Platform ; 
and  is  more  fully  illustrated  and  advocated  in  Samuel 
Mather's  Apology  for  the  Liberties  of  the  New  England 
Churches  at  chapter  seventh.  Among  other  remarks  he 
has  the  following : 

"  The  Synods  of  these  churches  are  not  like  those  of 
other  churches  ;  for  they  have  no  weapons  but  what  are 
spiritual.  They  neither  pretend  to,  nor  desire  any  power, 
that  IS  judicial.  If  they  can  but  instruct  aud  persuade, 
they  gain  their  end.  But  when  they  have  done  all, 
the  churches  are  still  free  to  refuse  or  accept  their  ad- 
vice.    As  they  have  no  secular  power  to  enforce  their 


DISCIPLINE    OF    WHOLE    CHURCHES.  209 

cannons,  they  neither  ask  nor  desire  its  aid.  And,  since 
these  Synods  are  such  innocent  and  inoffensive  things, 
none,  that  have  any  due  information  concerning  them, 
can  reasonably  object  against  their  meeting  together,  or 
forbid  them  without  a  manifest  invasion  of  the  common 
liberties  of  mankind.  I  have  said,  that  these  churches, 
when  they  meet  in  Synods,  claim  to  themselves  no  juri- 
dical power.  For  they  are  of  the  celebrated  Chalmer's 
opinion,  that  the  determination  of  a  Council  or  Synod  is 
persuasive,  not  compulsive  ;  a  ministerial  judgment,  not 
bringing  along  with  it  any  authority  and  necessity  ;  and 
so  a  decisive  suffrage  not  in  itself,  but  as  it  is  taken  out  of 
the  scripture." 


CHAPTER  XIX. 
DISCIPLINE   OF  WHOLE   CHURCHES. 

^  182.     Congregational  churches  may  discipUne  each  other. 

It  is  a  fully  established  principle,  that  churches,  as  well 
as  individuals,  are  subject  to  discipline,  and  that  they 
may  exercise  acts  of  discipline  on  each  other.  It  would 
be  sad  indeed,  if  it  were  not  allowable,  to  warn  sister 
churches,  when  they  fall  into  sin  ;  and  to  cut  them  off, 
when  they  show  a  determination  to  persevere  in  it.  If 
this  power  were  not  possessed,  it  would  be  an  ominous  de- 
fect in  the  system  ;  destroying,  like  a  worm  at  the  root 
of  a  flourishing  tree,  the  principles  of  circulation  and 
life,  and  causing  weakness  and  withering. 

The  power  in  question  results  clearly  and  necessarily 
from  the  great  law  of  church  communion  ;  which  as  nat- 
urally developes  itself  in  the  dispensation  of  warnings, 
18* 


210  DISCIPLINE    OF    WHOLE    CHURCHES. 

admonitions,  and  reproofs,  as  in  less  unpleasant  acts  of 
kindness.  And  that  it  has  been  fully  recognized  as  well- 
founded  and  necessary,  appears  from  the  passage  already 
quoted,  atH  144,  145,  from  Cotton's  Way  of  the  Church- 
es of  Christ  in  New  England,  and  from  numerous  other 
testimonies.  (See  Ratio.  Discip.  Art.  ix.  M  ;  Say- 
brook  Articles,  vi.  &c.) 

<$>  183.     Method  of  discipline  laid  down  in  the  Platform. 

The  Cambridge  Platform,  (ch.xv,)  in  enumerating  the 
methods  of  communion  among  churches,  mentions  as  the 
third,  the  dispensing  of  admonition  ;  declaring  not  only 
the  existence  of  the  power,  but  the  particular  forms,  accor- 
ding to  which  it  is  to  be  exercised. — "A  way,  then,  of 
communion  of  churches  is  by  way  oi  admo7iitio7i  ;  to  wit, 
in  case  any  public  offence  be  found  in  a  church,  which 
they  either  discern  not,  or  are  slow  in  proceeding  to  use 
the  means  for  the  removing  and  healing  of. 

"  Paul  had  no  authority  over  Peter,  yet  when  he  saw  Pe- 
ter not  walking  with  a  right  foot,  he  publicly  rebuked 
him  before  the  church.  Gal.  ii.  11 — 14.  Though 
churches  have  no  more  authority,  one  over  another,  than 
one  apostle  had  over  another,  so  m.ay  one  church  admon- 
ish another,  and  yet  without  usurpation. 

"  In  which  case,  if  the  church,  that  lieth  under  offence, 
do  not  hearken  to  the  church,  that  doth  admonish  her, 
the  church  is  to  acquaint  other  neighboring  churches 
with  that  offence,  which  the  offending  church  still  lieth 
under,  together  with  the  neglect  of  their  brotherly  admo- 
nition given  unto  them.  Whereupon  those  other  church- 
es are  to  join  in  seconding  the  admonition  formerly  giv- 
en. And,  if  still  the  offending  church  continue  in  ob- 
stinacy and  impenitency,  they  may  forbear  communion 
with  them,  and  are  to  proceed  to  make  use  of  the  help  of 
a  synod  or  council  of  neighbor  churches  walking  order- 


DISCIPLINE    OF    WHOLE    CHURCHES.  211 

ly,  (if  a  greater  cannot  be  conveniently  had,)  for  their 
conviction. 

"  If  they  hear  not  the  synod,  the  synod,  having  declared 
them  to  be  obstinate,  particular  churches,  accepting  and 
approving  of  the  judgment  of  the  synod,  are  to  declare 
the  sentence  of  non-communion  respectively  concerning 
them.  And  thereupon,  out  of  religious  care  to  keep 
their  own  communion  pure,  they  may  justly  withdraw 
themselves  from  participation  with  them  at  the  Lord's  ta- 
ble, and  from  such  other  acts  of  holy  communion,  as  the 
communion  of  churches  doth  otherwise  allow  andrequire." 

^  184.    Treatment  of  unoffending  members  in  such  corrupt  church. 

The  Platform  further  proceeds  on  this  subject,  in  ref- 
erence to  such  individuals  as  may  not  have  been  affected 
by  the  general  corruption  of  the  offending  church. — 
"  Nevertheless,  if  any  members  of  such  a  church,  as  live 
under  public  offence,  do  not  consent  to  the  offence  of  the 
church,  but  do  in  due  sort  bear  witness  against  it,  Gen. 
xviii.  25,  they  are  still  to  be  received  to  wonted  commun- 
ion, for  it  is  not  equal,  that  the  innocent  should  suffer 
with  the  offensive.  Yea,  furthermore,  if  such  members, 
after  due  waiting  in  the  use  of  all  due  means  for  the  heal- 
ing of  the  offence  of  their  own  church,  shall  at  last,  with 
the  allowance  of  the  council  of  neighbor  churches, 
withdraw  from  the  fellowship  of  their  own  church,  and 
offer  themselves  to  the  fellowship  of  another,  we  judge  it 
lawful  for  the  other  church  to  receive  them,  (being  other- 
wise fit,)  as  if  they  had  been  orderly  dismissed  to  them 
from  their  own  church." 


212 

CHAPTER  XX. 

BAPTISM. 

§  185.     Significancy  and  the  subjects  of  Baptism. 

Baptism  is  one  of  the  two  ordinances  of  the  New 
Testament,  which,  as  indicative  of  their  highly  obligatory 
and  solemn  nature,  are  called  Sacraments.  It  is  in 
itself  a  purely  external  sign  ;  but  it  is  symbolic,  having 
a  moral  significancy.  Considered  in  itself,  it  intimates 
the  fallen  and  sinful  condition  of  man,  and  his  need  of 
regeneration ;  considered  in  its  particular  application,  it 
intimates  the  baptised  person's  conviction  of  his  personal 
unholiness  by  nature,  his  feelings  of  penitence  and  faith, 
and  his  hope  of  regeneration  by  the  Spirit  of  God. 

This  general  view  of  its  import,  however,  is  to  be  mod- 
ified by  a  consideration  of  the  persons  or  subjects,  to 
whom  it  is  applied. 

<5>  186.     Method  of  proceeding  at  Baptism. 

The  account,  given  in  Mather's  Ratio  Disciplinae, 
(Art.  IV.  ^  5,)  of  the  method  of  proceeding  at  baptisms, 
is  as  follows. — "  At  the  baptism,  the  pastor  begins  with 
a  short  prayer,  consisting  of  passages  properly  introduc- 
tory to  the  action  before  him ;  and  particularly  supplica- 
ting for  assistance  and  acceptance  in  that  solemn  dedica- 
tion to  God,  which  the  person  to  be  baptized  is  now 
passing  under." 

[Then  follow  some  remarks  on  the  different  forms  of 
expression,  which  were  employed  by  the  ancients,  in  ad- 
ministering this  ceremony;  there  having  been  a  great 
want  of  uniformity  among  them.] 

"  But  in  the  churches  of  New  England,  (the  author 


BAPTISM.  213 

proceeds,)  such  a  liberty  is  neither  practised,  nor  approv- 
ed. In  their  baptisms,  the  pastor,  pouring  water  with 
his  hand  on  the  face  of  the  person  before  him,  [i.  e.  ei- 
ther sprinkling  or  laving  the  person's  face,]  confines  him- 
self to  the  words  of  the  institution,  viz.  (prefacing  the 
christian  name  of  the  person,  or  saying.  This  person  or 

infant,  whose  name  is ,)  I  baptize  ;  Or,  (especially 

if  it  be  an  adult  person,)  I  baptize  thee,  in,  or  into  the 

NAME  OF  THE  FaTHER,  SoN,  AND  HoLY  GhOST. 

"  Upon  this  the  pastor  annexes  another  short  prayer, 
wherein  he  commends  the  infants,  if  they  be  such,  with 
their  parents,  or  the  persons  [of  adult  age  who  have  now 
been]  baptized,  unto  the  mercies  of  God  in  the  New  Gov" 
enant,  now  sealed  unto  them.  He  prays  for  the  mercies 
of  the  Covenant ;  particularly  that  blood  of  sprinkling, 
and  that  effusion  of  the  spirit  of  grace,  and  that  portion 
in  the  resurrection  of  the  just,  whereof  baptism  is  to  the 
faithful  a  token  of  good ;  and  such  a  part  in  the  heavenly 
city  as  God  has  prepared  for  them,  to  whom  he  will  be 
their  God."^ 

§  187.    Mode  of  applying  water  in  Baptism. 
The  application  of  water  is  by  sprinkling  or  laving. 


*  "When  adult  persons,  having  families,  are  admitted  into  a 
church,  it  is  customary  to  baptize  their  children,  either  at  the  same 
time,  or  soon  after.  But  often  it  happens,  that  some  of  the  chil- 
dren themselves  are  so  far  grown  up,  as  to  be  able  to  understand 
something  of  the  principles  of  the  Christian  religion,  and  of  the 
nature  of  a  dedication  to  God.  In  such  cases  it  is  not  the  Usage 
to  extend  baptism  to  all,  unless  those,  who  are  old  enough  to  un- 
derstand the  nature  of  the  Christian  life,  give  evidence  of  possess- 
ing it,  and  desire  to  be  baptized  on  their  own  account,  and  to  make 
a  dedication  of  themselves.  To  determine,  who  properly  come 
under  this  class,  and  who  come  within  the  class  of  infants,  as  the 
term  is  commonly  employed  on  the  subject  of  baptism,  will  depend 
chiefly  on  the  inquiries  and  the  discretion  of  the  minister  and  the 
parents. 


2U 


BAPTISM. 


Immersion  is  not  generally  practised  by  these  churches, 
although  considered  lawful.  On  this  subject  they  reason 
in  this  way. 

1.  The  particular  mode  of  baptism  cannot  be  determin- 
ed from  the  meaning  of  the  word,  baptizo,  which  may 
mean  either  to  immerse  or  to  lave,  according  to  the  par- 
ticular connection,  in  which  it  is  found,  (see  Mark  vii, 
4.  Heb.  ix.  10.) 

2.  None  of  the  accounts  of  baptism,  which  are  given 
in  the  New  Testament,  necessarily  imply,  that  it  was 
performed  by  immersion.  It  is  true,  the  Savior  and  the 
eunuch,  when  they  were  baptized,  went  up  out  of,  or 
rather /row  the  water  ;  but  the  inference,  that  they  went 
under  the  water,  which  is  sometimes  drawn  from  these 
expressions,  does  not  appear  to  be  sufficiently  warranted. 
(See  the  passages  in  the  original.) 

3.  The  circumstances,  attending  the  baptism  of  the 
jailer  and  his  family  are  of  such  a  nature,  as  to  render 
the  opinion  of  its  being  performed  by  immersion  improba- 
ble. The  baptism  was  evidently  performed  at  midnight, 
and  within  the  limits  of  the  prison  ;  a  time  and  a  situa- 
tion evidently  implying  some  other  mode  than  plunging. 
Similar  views  will  hold  in  respect  to  the  baptism  of  the 
three  thousand  at  the  season  of  Pentecost. 

As,  therefore,  there  are  no  passages  of  scripture,  which 
positively  require  immersion,  but  various  scriptural  con- 
siderations against  it,  besides  its  being  always  inconve- 
nient and  not  unfrequently  impracticable,  these  churches 
have  ever  thought  it  fit  and  requisite,  as  a  general  rule, 
to  practice  baptism  by  sprinkling  or  laving. 

§  188.    Administration  of  adult  baptism. 

When  persons  are  to  be  admitted  into  communion  with 
a  particular  church,  the  Confession  of  faith,  adopted  by 
that   church,  is  first  read  and  assented  to;  baptism  is 


BAPTISM.  215 

then  administered  to  such,  as  have  not  been  previously 
baptized,  followed  by  the  reading  of  the  church  Cove- 
nant, and  assent  to  the  same.     In  such  cases  of  baptism, 
the  person  baptized  has  not  only  assented  to  the  Confes- 
sion, but  has  been  previously  inquired  of  as  to  his  mo- 
tives, feelings,  and  religious  character.    (See  ^^  25,  50.) 
But  it  not  unfrequently  happens,  that  serious  and  truly 
pious  persons  have  a  desire  to  be  baptized,  and  still,  in 
consequence   of  incorrect  or  imperfect  views,   or  from 
some  other  cause,  find  in  themselves  an  unwillingness  to 
come  to  the  Lord's  Supper.     In  such  cases,   the  pastor 
may  baptize  ;  but  it  is  his  duty  to  inform  himself  carefully 
and  satisfactorily  of  the  claims   of  the  applicant  to   that 
solemn  rite.     And  as  the  pastor  is  considered  to  be  the 
agent  of  the  church  in  administering  it,  both  Usage  and 
the  reasonableness  of  the   thing  itself  require,  that  he 
should  see  to  it,  that  the  assent  of  the  person,  who  is  about 
to  be  baptized,  is  given  to  their  Confession  of  faith,  pre- 
vious to  his  baptism. 

^  189.     Eelation  of  adult  baptism  to  church  membership. 

Baptism,  in  the  case  of  adults,  does  not  necessarily 
constitute  the  recipient  of  it  a  church  member  ;  that  is  to 
say,  a  member  in  a  particular  church.  He  may  belong, 
(and  the  application  of  baptism  is  a  sign  of  this,)  to  the 
great  body  of  believers ;  though  not  to  a  particular  body, 
united  together  by  a  covenant.  Although  there  may  be 
baptism  without  church  membership,  it  is  fully  establish- 
ed by  USAGE,  that  there  shall  be  no  admission  to  particu- 
lar churches  without  baptism. 

"  Baptism,  (says  the  Answer  to  the  xxxii.  Questions, 
Qs.  IV,)  hath  been  administered,  and  no  church  or  mem- 
bers made  thereby  ;  and  men  have  been  made  members 
of  churches,  and  not  then  baptized,  but  before.  And, 
therefore,  it  is  not  baptism,  that  makes  members  of  the 
church,"  &c. 


216  BAPTISM. 

^  190.     Of  the  agent  or  administrator  in  Baptism* 

Private  persons  have  at  different  times  assumed  to 
themselves  the  right  of  administering  baptism.  The  fol- 
lowing remarks  may  be  considered,  as  expressive  of  the 
sentiments  of  the  Congregational  churches  on  that  sub- 
ject. They  are  the  answer  of  the  Cambridge  Association, 
mentioned  at  §^  112,  125,  to  this  question.  Whether 
baptism  is  to  be  administered  by  any  but  the  ordained 
ministers  of  our  Lord  Jesus  Christ  ? 

(I.)  We  find  no  commission  or  permission  from  our 
Lord,  Jesus  Christ,  for  any  to  be  the  administrators  of 
baptism,  except  those  whose  Avork  it  is  by  his  commission 
to  preach  the  Gospel,  Matt,  xxviii.  9.  And  none  have  a 
commission,  to  make  the  preaching  of  the  Gospel  their 
work,  but  such  as  are,  with  the  call  of  the  faithful,  set 
apart  for  that  work,  Rom.  x.  15. 

Baptism  is  a  seal  of  the  covenant ;  for  any  but  an  of- 
ficer to  apply  the  seal  in  the  name  of  the  great  King  of 
heaven,  is  a  presumptuous  arrogance. — Baptism  is  one 
of  the  evangelical  mysteries,  and  none  but  stewards  in 
the  house  of  our  Lord  Jesus  Christ  may  pretend  unto  the 
dispensation  of  those  mysteries. — The  apostolic  writings 
intimate,  that  some  are  sent  to  baptize. 

(II.)  "  As  both  the  primitive  and  Protestant  churches 
have  signified  their  dislike  of  baptism,  administered  by 
common  hands ;  thus  the  disorder,  and  confusion,  and 
the  contempt  of  the  institutions  of  the  Lord  Jesus  Christ, 
which  would  thereby  be  introduced,  is  a  sufficient  preju- 
dice against  it. 

(Ill)  "  The  original  of  the  allowance  and  countenance, 
given  in  some  churches  unto  undue  administrators  of 
baptism  has  been  from  gross  errors  in  the  minds  of  men 
about  the  necessity  and  operation  of  that  Sacrament, 
whereof,  non  privatio,  sed  contemptus  damnat." 


BAPTISM,  217 

^  191.    Of  the  right  of  a  minister  to  baptize  abroad. 

At  an  early  period  there  were  discussions,  touching 
the  extent  of  the  rights  and  duties  of  ministers.  The 
subject  was  one,  worthy  of  serious  consideration  ;  and 
was  the  more  urgent,  as  those,  who  were  called  to  exam- 
ine it,  had  experienced  the  unhappy  effects  of  ecclesias- 
tical usurpations.  Among  other  questions  one  arose, 
Whether  a  minister  might  baptize  beyond  the  limits  of 
his  own  church  and  people  ? 

One  of  the  Nine  Positions,  sent  by  certain  pious  min- 
isters of  England  to  the  American  Congregational 
churches,  for  the  purpose  of  ascertaining  their  opinion  on 
the  same,  was  this ;  That  a  minister  cannot  perform  any 
ministerial  act  in  another  congregation. — The  Answer 
of  the  Elders  of  New  England,  returned  in  1639,  of 
course  involved  their  opinions  on  the  particular  question 
above-mentioned  ;  and  which  was  to  this  effect,  that  a 
minister  might  preach  and  pray  in  another  congregation, 
but  was  not  at  liberty  to  administer  either  Baptism  or  the 
Lord's  Supper. 

This  is  one  of  those  cases,  in  which  the  light  of  expe- 
rience has  fully  overthrown  the  primitive  opinion.  Long 
and  established  Usage  has  authorized  an  opposite  senti- 
ment. But  then  the  practice,  in  order  to  be  consistent 
with  Congregational  principles,  must  be  supposed  to  be 
with  the  consent  of  the  church.  That  is  to  say  ;  the 
church  have  a  right  to  object  to  a  stranger's  administer- 
ing the  Sacraments,  if  they  see  cause  for  it.  .If  they  do 
not  object,  (which  is  seldom  done  and  is  not  to  be  ex- 
pected without  good  cause, )they  are  supposed  to  consent. 

§  192.     Of  the  administration  of  baptism  in  private. 

Strictly  private  baptism  is    not    practised  in    these 

churches  ;  the  usual  time   and  place   being  the   Lord's 

day,  in  the  midst  of  the  public  worshipping   assembly. 
19 


218  BAPTISM. 

"  So,  says  Mather,  we  read  in  the  days  of  Cyprian,  Nox, 

NISI  IN  ECCLESIA  PRAEPOSITIS,  LICUIT  BAPTIZARE.'.'  A  dif- 
ferent practice  would  expose  the  ordinance  to  perver- 
sion ;  and  at  least  bring  it  into  contempt.  And  besides, 
as  the  administration  of  it  is  not  a  matter  of  private  right 
but  flows  from  the  nature  of  the  Administrator's  office, 
it  ought,  on  that  account,  to  be  publicly  performed. 

Nevertheless,  it  is  only  required,  that  it  should  be 
public,  but  not  necessarily,  although  commonly  in  the 
presence  of  the  whole  congregation.  And  hence  it  is 
deemed  admissible  to  administer  it  any  day  of  the  week 
at  Lectures,  which  are  held  at  some  public  place,  although 
they  are  ordinarily  attended  by  a  part  only  of  those,  who 
make  the  religious  assembly  or  society  of  the  person, 
who  administers  it.  I  believe  also  that  there  have  been 
instances,  not  frequent  however,  of  the  administration  of 
baptism,  particularly  in  the  case  of  infants,  in  those 
meetings,  which  were  public  or  open  only  to  members 
of  the  church. 

Notwithstanding  the  general  rule, baptism  is  sometimes 
administered  in  private  houses  and  in  comparatively  a 
private  manner ;  but  only  when  there  is  urgent  and  sat- 
isfactory reason  for  it,  and  when  it  can  be  done  with  sui- 
table solemnity,  with  religious  services,  and  in  the  pres- 
ence of  such  other  persons,  particularly  members  of  the 
church,  as  can  be  conveniently  assembled.  (See  Mass. 
Hist.  Collections,  vol.  iv,  p.  130.) 

<^  193.     Infant  Baptism. 

The  baptism  of  infants  is  practised  by  the  Congrega- 
tional, as  is  done  in  most  of  the  Reformed  churches.  In 
regard  to  this  subject,  as  in  respect  to  many  others,  ihe 
plan  of  this  work  permits  merely  a  statement  of  the  gen- 
eral grounds  of  this  practice,  without  going  into  a  minute 
examination. 


BAPTISM.  219 

(1.)  An  argument  in  favor  of  infant  baptism  is  drawn, 
in  the  first  place,  from  the  state  of  the  church  as  it  exis- 
ted under  the  former  dispensations,  compared  with  the 
church,  as  it  exists  under  the  Christian  dispensation. 
The  general  views,  involved  in  this  argument,  are  these: 
That  the  church  under  both  th«  old  and  new  dispensa- 
tions has  ever  been  the  same,  although  under  a  different 
form ;  That  infants,  as  well  as  parents,  were  admitted 
into  the  church  under  the  earlier  dispensations  ;  the  rite 
of  circumcision  being  the  sign  of  their  introduction  into 
it ;  And  that  the  Christian  dispensation,  (as  the  Savior 
came  not  to  destroy,  but  to  fulfil  the  Law  and  the  Proph- 
ets,) did  not  annul  or  abridge  any  of  the  privileges  of  the 
church,  that  were  possessed  under  the  dispensations  of 
former  times.  But  as  the  right  of  children,  who  are 
bound  to  their  parents  by  the  strongest  natural  tie,  to  be 
solemnly  and  visibly  dedicated  to  God,  and  to  come 
within  the  pale  and  under  the  watch  of  the  church,  is  a 
blessing  and  a  privilege,  we  are  entitled  to  ask  for  the 
passages  in  the  New  Testament,  which  require  its  aban- 
donment. We  take  it  for  granted,  that  children  are  to 
be  publicly  dedicated  to  God,  now,  as  in  former  times, 
unless  some  positive  directions  can  be  shown  to  the  con- 
trary. It  appearing,  therefore,  that  children  may  be 
dedicated  to  God  by  their  parents  in  some  public  and 
visible  way,  and  there  remaining  no  outward  ceremony 
under  the  christian  dispensation,  suitable  to  that  purpose 
but  baptism,  we  infer,  that  baptism  is  designed  to  take 
the  place  of  circumcision,  and  that  children  may  be  bap- 
tized. And  these  views  are  thought  to  be  encouraged  by 
the  affectionate  saying  of  Christ ;  Suffer  little  children  to 
come  unto  me,  and  forbid  them  not,  for  of  such  is  the 
kingdom  of  God.     Mark  x.  14. 

(2.)  A  second  argument  in  favor  of  infant  baptism  is 
derived  from  the  repeated  accounts,  in  the  book  of  Acts 


220  BAPTISM. 

of  the  baptism  of  whole  families.  The  families  referred 
to  are  those  of  Lydia,  a  seller  of  purple  in  the  city  of 
Thyatira;  of  the  jailer  in  the  same  city  ;  and  of  Corne- 
lius, the  centurion  of  Csesarea.  It  may  perhaps  be  ad- 
mittted,  that  instances  of  this  kind,  taken  by  themselves 
and  independently  of  other  proofs,  are  not  to  be  consid- 
ered as  conclusively  proving  the  scripture  authority  of 
infant  baptism  ;  but  they  form  a  presumptive  argument 
in  its  favor  of  great  weight. 

3.  And  further,  it  may  be  shown  from  Ecclesiastical 
histoiy,  that  the  baptism  of  infants  was  practised  in  the 
time  of  the  primitive  christians.  This  being  the  fact, 
the  conclusion  seems  to  follow  irresistibly,  that  they  re- 
ceived the  practice  from  the  Apostles,  and  that  it  was, 
therefore,  known  and  recognized  by  the  Savior  himself. 
And  if  it  were  known  and  recognized  by  Him,  or  even 
introduced  subsequently  and  solely  by  those  he  commis- 
sioned, it  must  be  received,  in  either  case,  as  the  will  of 
Christ,  and  as  a  law  of  the  christian  dispensation. 

§  194.     Relation  of  baptized  children  to  the  Church. 

The  relation  of  baptized  children  to  the  church  is  of- 
ten spoken  of  as  infant  membership.  Nor  is  there  any 
very  serious  objection  to  the  use  of  the  phrase,  provided 
it  be  limited  in  its  meaning  by  the  peculiar  situation  of 
those,  to  whom  it  is  applied  ;  for  it  cannot  be  meant  to  be 
said,  that  they  are  members  in  full,  or  members  in  the 
ordinary  sense  of  the  term.  The  prevalent  views  on 
this  subject  seem  to  be  briefly  these. 

As  infants  have  been  dedicated  to  God  in  the  way  of 
his  appointment,  they  may  be  regarded  as  members  of 
the  universal  or  general  christian  church ;  and  perhaps 
in  a  sense  similar  to  that,  in  which  all  children  are  mem- 
bers of  the  civil  community,  and  partakers  in  the  benefits 
of  the  same.     From  the  moment  of  their  birth  children 


Baptism.  221 

ate  members  of  the  civil  community,  and  entitled  to  its 
protection ;  but  new  rights,  obligations,  and  responsibili- 
ties arise,  as  they  advance  in  years.  The  same  in  re- 
gard to  baptized  infants.  As  they  advance  in  years,  new 
truths  are  disclosed ;  new  relations  arise  ;  and  new  du- 
ties are  devolved  upon  them  ;  and  they  are  candidates 
for  that  particular  relation,  which  results  from  full  mem- 
bership in  a  particular  church. 

The  situation  of  baptized  infants  may  be  compared,  in 
some  respects,  to  that  of  baptized  adults.  Baptism,  when 
applied  to  adults,  is  a  sign  that  they  are  members  of  the 
universal  church,  and,  in  consequence  of  having  this  sign 
affixed  to  them,  they  are  entitled  to  a  participation  in  the 
prayers  and  friendly  interest  of  Christ's  followers ;  and 
still  the  mere  fact  of  their  baptism,  as  we  have  already 
seen,  does  not  constitute  them  members  of  a  particular 
church.  And  in  like  manner  baptized  infants  bear  the 
holy  seal  of  membership  in  the  great  household  of  Christ, 
and  have  a  claim  on  the  prayers,  and  interest,  and  faith- 
ful exertions  of  his  followers,  particularly  of  that  church, 
by  which  the  sacramental  seal  was  affixed ;  but  they 
cannot  be  said  to  belong  to,  to  be  members  of  any  par- 
ticular church,  in  distinction  from  the  church  at  large, 
except  perhaps  in  reference  to  the  near  connection  form- 
ed by  natural  and  local  ties,  and  consequently  in  an  im- 
perfect or  mitigated  sense.     (See  ^  196,  Prop,  ii.) 

Hence  when  they  present  themselves  for  full  admission 
into  such  particular  church,  they  are  justly  required  to 
assent  to  its  Articles  of  belief  and  to  its  Covenant,  and  to 
give  suitable  satisfaction  in  respect  to  their  serious  in- 
tentions and  christian  character.^  It  is  as  much  the  duty 

*  A  full  view  of  the  arguments,  relating  to  infant  baptism,  can- 
not be  expected  here.  Such  a  view  would  occupy  the  whole  space, 
allotted  to  this  brief  work.  The  reader  may  see  it,  however,  dis- 
cussed somewhat  at  length  in  President  Dwight's  Theology,  Sekm. 
cLvi— IX,  and  also  in  the  recent  Lectures  of  Dr.  Woods  on  Infant 
Baptism.  19* 


222  BAPTISDL 

of  such  church  to  reject  them,  if  they  find  them  wanting 
in  the  suitable  qualifications,  as  it  would  be  to  reject  an 
adult,  who  had  been  baptized,  but  was  subsequently- 
found  to  be  \vanting  in  piety. 

§  195.     Of  the  baptism  of  adopted  children. 

Sometimes  benevolent  Christians  adopt  orphans,  or  the 
children  of  those  who  are  living,  purposing  to  bring  them 
up  as  their  own,  and  to  treat  them  in  all  respects,  as  is 
suitable  in  a  Christian  parent.  According  to  primitive 
practice,  such  adopted  children  may  be  admitted  to  bap- 
tism; one  or  both  of  those,  who  adopt  them,  being  mem- 
bers of  churches.  It  is  no  matter,  whether  they  be  rela- 
tives of  the  children  or  not ;  as  the  baptism  is  adminis- 
tered, not  on  the  ground  of  relationship,  but  of  Christian 
character  and  church-membership  in  those,  who  adopt. 

"  There  is  large  promise,  (says  Cotton,  Way  of  the 
Churches  of  Christ  in  New  England,  ch.  iv.  ^  6,)  to 
Abraham,  stretching  the  Covenant  to  his  seed,  not  only 
to  the  children  of  his  own  body,  and  to  his  proselyte  ser- 
vants, but  also  to  all,  that  were  born  in  his  house,  or 
were  bought  with  money,  Gen.  xvii.  12,  13 ;  which  hap- 
pily may  grant  so  much  liberty  to  a  Christian  sponsor, 
that  if  a  stranger  or  wicked  man  should  give  him  his 
child  from  his  infancy  to  be  brought  up  as  his  own,  it 
may  be  baptized  as  his  own." 

"  But  that  is  the  utmost  bounds  of  liberty  in  this  case. 
We  know  not  any  ground  at  all  to  allow  a  faithful  man, 
[i.  e.  a  member  of  the  church,]  liberty  to  entitle  another 
man's  child  [i.  e.  to  present  and  maintain  its  claim,]  to 
baptism,  only  upon  a  pretence  of  his  own  promise  to  have 
an  eye  to  its  education^  unless  the  child  either  be  born  in 
his  house,  or  resigned  to  him  to  be  brought  up  as  his 
OWN." — (See  also  Chap.  vii.  §  8;  and  the  Answer  to 
XXXII.  Questions,  Qss.  vi.  vn.) 


BAPTISM.  223 

§  196.    Duties  of  particular  churches  to  their  baptized  children. 

Although  as  we  have  had  occasion  to  remark,  the  seal 
of  baptism,  as  applied  to  children,  indicates  their  relation- 
ship rather  to  the  general  or  catholic,  than  to  a  partic- 
ular church,  still  it  has  ever  been  held,  that  especial  du- 
ties in  respect  to  such  children  devolve  upon  those  church- 
es, to  which  their  parents  belong  and  by  whose  instru- 
mentality the  ordinance  has  been  applied  to  them.  The 
prevalent  opinions  on  this  subject  appear  to  have  been 
sufficiently  expressed  in  the  doings  of  the  Cambridge 
Association  already  often  referred  to.  In  answer  to  the 
question,  Whether,  and  how  far  the  discipline  of  our 
Lord  in  our  churches  is  to  be  extended  to  the  children 
therein  baptized,  they  offer  the  following  propositions. 

(I.)  We  judge,  that  the  discipline  of  our  Lord  Jesus 
Christ  in  our  churches  ought  to  be  extended  unto  the 
children  baptized  in  them ;  inasmuch  as  these  persons 
are  certainly  those,  which  the  scripture  calls  loithin,  and 
not  ivithout ;  and  the  lambs,  as  well  as  others  in  the  flock 
are  to  be  fed  ;  and  the  practice  of  the  purest  churches 
has  been  agreeable  to  this  principle,  as  well  the  primi- 
tive before,  as  the  Bohemian  and  others,  since  the  Refor- 
mation. Reason  also  says,  that,  where  a  privilege  is 
expected,  a  discipline  is  to  be  acknowledged. 

(IL)  Although  it  is  a  meinbership  in  the  Catholic 
church,  that  gives  right  unto  baptism,  yet  particular 
churches,  as  well  as  the  pastors  of  those  churches,  owe 
a  duty  to  the  Catholic  church,  part  of  which  duty  is  the 
application  of  discipline  unto  those  baptized  persons, 
whom  the  providence  of  God  shall  cast  under  their  in- 
spection. 

(IIL)  The  discipline,  which  we  count  owing  unto  these 
persons,  is  an  instruction  in  the  laws  of  our  Lord  Jesus 
Christ ; — an  admonition  upon  a  scandalous  violation  of 
those  laws ; — and  upon  incorrigibleness  in  evil,  an  open 


224  HALF    WAY    COVENANT. 

rejection  from  all  ecclesiastical  privileges.  And  although 
persons  are  most  clearly  liable  to  this  process,  when  they 
have  actually  renewed  their  baptismal  covenant,  and  re- 
cognized their  subjection  to  the  government  of  our  Lord 
in  his  church,  and  the  children  of  the  church  are  to  be 
accordingly  labored  withal,  that  they  may  be  brought 
hereunto,  yet  we  do  not  think,  that  any  of  the  said  per- 
sons, refusing  or  neglecting  thus  to  do,  are  thereby  ex- 
empted from  such  a  care  of  the  church,  to  bring  them  to 
repentance. 


CHAPTER  XXI. 


HALF   WAY   COVENANT. 

§  197.     Members  and  engagements  entered  into. 

The  views  to  be  contained  in  this  work  would  not  per- 
haps be  complete  without  some  notice  of  what  has  been 
termed  the  Half- Way  Covenant.  Although  it  cannot 
now  be  considered  an  authorized  part  of  the  Congrega- 
tional system,  the  practice  of  half-way  covenanting  was 
followed  many  years.     The  plan,  briefly  stated,  was  this. 

All  persons,  who  had  been  baptized  in  infancy,  or  at 
some  subsequent  period,  and  who  sustained  a  good  moral 
character,  were  admitted,  on  requesting  it  to  a  covenant. 
And  on  condition  of  their  assuming  such  covenant,  their 
infants  and  young  children  were  admitted  to  baptism, 
although  neither  of  the  parents  had  been  members  of  the 
church  in  full  communion.  The  covenant,  which  they 
assented  to,  was  not  in  the  same  terms  in  all  churches, 
although  of  similar  import. 


HALF    WAY    COVENANT.  225 

Among  other  things,  it  was  recommended  to  them  to 
covenant,  says  Trumbull,^  "  That  they  would  look  well 
to  their  households,  keep  their  children  and  servants  in 
due  subjection,  instruct  them  in  the  principles  of  religion, 
and  endeavour  to  restrain  them  from  all  profaneness  and 
immorality  ;  That,  as  much  as  in  them  lay,  they  would 
live  peaceably  with  all  men,  carefully  avoiding  the  un- 
justly giving  or  taking  of  offence  ;  That  they  would  be 
careful  to  maintain  a  chaste  conversation,  watching 
against  all  incentives  to  uncleanness,  especially  against 
keeping  vain  and  disorderly  company ;  That  they  would 
mind  their  own  business,  and  strictly  observe  the  rules  of 
righteousness  in  .commerce  and  dealings  one  with  anoth- 
er ;  heedfully  watching  against  all  violations  of  it,  by 
deceit,  oppression,  and  all  unjust  and  dishonest  dealings 
whatsoever;  That  they  would  speak  the  truth  one  with 
another,  avoiding  all  lying,  slandering,  backbiting,  revil- 
ing and  promise-breaking." 

It  was  further  recommended  that  they  should  cove- 
nant. "  That  they  would  mutually  watch  over  one  another, 
giving  and  receiving  reproof,  as  became  christians  ;  That 
they  would,  in  their  several  capacities,  bear  due  witness 
against  all  profaneness  and  immorality ;  and  that  they 
would  not  withhold  their  testimony  when  it  might  be 
necessary  for  the  conviction  and  punishment  of  offen- 
ders ;  That  they  would  watch  against  the  prevailing  of  a 
worldly  and  covetous  spirit,  against  intemperance  in  the 
use  of  lawful  things ;  particularly  against  excess  in 
drinking ;  and  that  they  would  not  allow  themselves  in 
frequenting  either  public  or  private  drinking  houses,"  &c. 

Persons  of  a  merely  moral  character,  who  had  either 
been  baptized  in  infancy  or  subsequently,  were  not  only 
admitted  to  enter  into  a  covenant  of  this  kind,  but  great 

*  Records  of  the  Second  Church  in  Hartford,  Conn,,  as  quoted 
in  Trumbull's  History  of  Connecticut;  vol.  I.  ch.  xix. 


226 


HALF    WAY    COVENANT. 


exertions  were  sometimes  made  to  bring  them  forward, 
and  to  induce  them  to  do  it.  In  the  church  of  Hartford, 
in  Connecticut,  about  the  year  1711,  one  hundred  per- 
sons appeared,  and  owned  the  covenant  at  one  time. 
(See  also  for  a  form  of  Covenant,  different  from  the 
above,  Mather's  Ratio  Discipline,  Art.  ix.) 

§  198.     Origin  of  the  practice  of  half-way  covenanting. 

Ahhough  a  number  of  very  pious  and  excellent  men 
approved  this  plan,  when  it  was  first  proposed,  it 
seems  to  have  had  its  origin  chiefly  in  worldly  and  irre- 
ligious feelings.  To  be  a  church  member  was  in  the 
early  times  of  our  country,  not  only  very  common,  but 
was  attended  with  a  degree  of  respect  and  honor  ;  and 
even  those,  whose  souls,  there  is  every  reason  to  believe, 
were  unconverted  to  God  by  his  Holy  Spirit,  were  un- 
willing to  be  excluded  from  the  pale  of  the  church.  This 
unwillingness  was  very  naturally  increased  by  an  injudi- 
cious plan,  adopted  in  Connecticut  and  Massachusetts, 
the  object  of  which  was  to  exclude  all,  who  were  not 
church  members,  from  civil  offices.  The  regulation  opera- 
ted very  decisively  and  strongly  on  the  natural  passions 
of  the  human  heart,  and  many  persons  were  found,  who 
sought  admission  to  the  church,  as  a  sort  of  stepping 
stone  to  worldly  honors.  But  this  desired  admission 
was  not  easily  realized  by  such  persons,  for  it  was  a  first 
principle  with  the  Congregationalists,  and  one  always 
adhered  to  by  the  great  body  of  their  churches,  that  no 
person  can  be  admitted  without  giving  credible  evidence 
of  piety.  Excluded  from  the  church  for  want  of  piety, 
and  unjustly  and  unwisely  excluded  from  civil  offices  in 
consequence  of  their  exclusion  from  the  church,  these 
persons  became  restless  and  unhappy ;  and  their  dissatis- 
faction was  increased  by  the  consideration  that  their 
infant  children  could  not  be  baptized.     On  this  last  point 


HALF    WAY    COVENANT.  227 

we  have  reason  to  believe  there  was  a  strong  and  gener- 
al feeling. 

^  199.     Further  remarks  on  the  same  subject. 

"  The  general  state  of  the  country,  (says  Dr.  Trum- 
bull, in  his  narration  of  certain  ecclesiastical  events  of 
the  years  1655 — 6,=^)  was  greatly  altered  from  what  it  was 
at  its  first  settlement.  The  people  then  were  generally 
church  members,  and  eminently  pious.  They  loved 
strict  religion,  and  followed  their  ministers  into  the  wild- 
erness for  its  sake.  But  with  many  of  their  children, 
and  with  others,  who  had  since  emigrated  into  this  coun- 
try, it  was  not  so.  They  had  made  no  open  profession 
of  religion,  and  their  children  were  not  baptized.  This 
created  uneasiness  in  them,  in  their  ministers  and  others. 
They  wished  for  the  honors  and  privileges  of  church 
members  for  themselves,  and  baptism  for  their  children  ; 
but  they  Avere  not  persuaded,  that  they  were  regenerated 
and  knew  not  how  to  comply  with  the  rigid  terms  of  the 
Congregational  churches." 

The  consequence  of  this  state  of  things  was,  that  a  sort 
of  rush,  if  one  may  so  speak,  was  made  against  the  doors 
of  the  church  ;  a  strong  and  general  interest  was  excited  ; 
the  church  were  strenuous,  (that  is  to  say,  the  great  body 
of  them,)  in  defence  of  their  principles  ;  and  those  out 
of  its  pale  were  equally  strenuous  for  breaking  them 
down,  and  gaining  admission.  Unhappily  the  result  of 
this  state  of  things  was  a  sort  of  compromise  by  means 
of  the  plan  of  a  half-way  covenant,  to  be  entered  into  by 
persons  of  the  character  already  described.  They  thus 
gained  a  name  to  live,  in  the  spiritual  sense  of  the  word, 
whatever  might  be  their  real  characters;  for  they  could, 
at  least  in  some  sense,  be  said  to  be  separated  from  the 
world,  although  they  were  not  acknowledged  to  be  fully 

*  History  of  Connecticut;  Vol.  i.  Ch.  xiii. ;  see  also  Bogue's  and 
fi  ennet's  History  of  the  Dissenters,  Ch.  ix.  ^4.  • 


228  HALF    WAY    COVENANT. 

united  in  church  membership,  so  that  they  not  only  ob- 
tained the  desired  baptism  for  their  children,  besides 
certain  objects  more  purely  secular,  but  so  managed  as  to 
soothe  their  own  consciences  and  hide  their  own  increas- 
ing danger. 
^  200.     Early  opposition  to  the  system  of  half-way  covenanting. 

But  even  this  compromising,  this  half-way  system,  as 
it  was  aptly  called,  although  unadvisedly  supported  by 
many  conscientious  and  excellent  men,  as  well  as  by  the 
worldly-minded,  was  not  adopted  without  much  opposi- 
tion. In  consequence  of  the  discussions  on  this  subject, 
which  had  taken  place  in  Connecticut,  and  particularly 
in  consequence  of  a  request  from  the  magistrates  of  Con- 
necticut, made  to  some  of  the  ablest  ministers  of  Massa- 
chusetts for  their  opinion,  an  assembly  of  ministers  was 
held  at  Boston,  on  June  4th,  1657.  In  this  assembly  the 
subject  was  taken  up,  and  after  some  examination  the 
principle  of  the  Half-way  covenant  was  found  to  be  ap- 
proved by  a  majority  of  the  members.  But  the  plan, 
although  recommended  by  this  weight  of  authority,  con- 
tinued to  be  unacceptable  to  many  religious  persons,  who 
foresaw  in  it  serious  evils.  Such  was  the  dissatisfaction, 
existing  both  with  individuals  and  churches  to  some 
extent,  that  it  became  advisable  to  summon  together  an- 
other assembly,  in  which  the  laity  should  be  included. 
"The  practice  of  church  care,  (says  the  author  of  Mag- 
NALIA,  referring  to  the  assembly  of  1657,)  thus  directed 
and  commended,  was  but  gradually  introduced  ;  yea^  it 
Viet  loith  such  opposition.,  that  it  could  not  be  encounter- 
ed with  any  thing  less  than  a  general  Synod,  of  elders 
and  messengers,  [ministers  and  delegates,]  from  all  the 
churches  in  Massachusetts  colony." 

^  201.    Doings  of  the  Synod  of  1662  on  this  subject. 

Accordingly,  the  General  Court,  having  the  necessity 


HALF    WAY    COVENANT.  229 

of  the  matter  laid  before  them  at  their  second  session  in 
the  year  1661,  expressed  their  desire  and  order  for  the 
convening  of  such  a  Synod  at  Boston,  to  be  assembled 
in  the  spring  of  the  year  ensuing." 

One  of  the  propositions,  adopted  at  the  sessions  of  this 
Synod  of  1662,  was  as  follows,  "  Church  members,  who 
were  admitted  in  minority,  [i.  e.  who  were  baptized  in 
infancy  or  childhood,  and  whose  church  membership  was 
thus  constituted  and  in  no  other  way,]  understanding  the 
doctrine  of  faith,  and  publicly  professing  their  assent 
thereto,  not  scandalous  in  life,  and  solemnly  owning  the 
covenant  before  the  church,  wherein  they  give  up  them- 
selves and  their  children  to  the  Lord,  and  subject  them- 
selves to  the  government  of  Christ  in  the  church,  their 
children  are  to  he  baptized^ 

The  Synod  went  still  further,  and  by  another  provision, 
although  it  is  wrapped  up  in  ambiguous  phraseology,  they 
seem  to  have  thrown  open  the  door  completely.  "  Such 
church  members,  [that  is,  those,  who  are  baptized,  but 
still  have  never  been  admitted  to  the  Lord's  supper,] 
who  either  by  death,  or  some  other  extraordinary  provi- 
dence, have  been  inevitably  hindered  from  public  acting 
as  aforesaid,  [that  is,  from  solemnly  owning  the  covenant 
before  mentioned,]  yet  have  given  the  church  cause  in 
judgment  of  charity,  to  look  at  them  as  so  qualified,  and 
such  as,  had  they  been  called  thereunto,  would  have  so 
acted,  their  children  are  to  he  haptized.^^ 

But  after  all,  the  Synod  found  themselves  unable  to 
adopt  these  measures,  (or  rather  approve  and  enforce 
what  had  already  been  adopted,)  without  encountering 
very  serious  objections  on  the  part  of  a  learned  and  judi- 
cious, though  small  minority.  This  minority  are  stated 
to  have  been  jealous,  lest  the  sacred  ordinance  of  Baptism 
should  come  to  be  applied  unto  unfit  subjects,  and  thus 

diminish  that  character  for  puritv,  which  the  New  Eno-- 
20  ^ 


230  HALF    WAY    COVENANT. 

land  churches  had  hitherto  maintained.  Several  works 
soon  made  their  appearance  in  print  against  the  doings 
of  the  Synod  :  viz.  Antisynodalia  Americana,  by  Mr. 
Charles  Chauncey,  president  of  Harvard  College  ;  and  a 
publication,  entitled,  Another  Essay  for  the  Investigation 
of  Truth,  written  by  Mr.  John  Davenport  of  New  Haven, 
Connecticut.  To  the  last  mentioned  work  was  prefixed 
a  distinct  treatise,  entitled.  An  Apologetical  Preface, 
written  by  another  hand.  But  while  the  objectors  were 
decided  and  able,  there  was  no  want  of  zeal  on  the  other 
side  of  the  question,  although  the  controversy  seems  to 
have  been  in  general  conducted  with  mutual  regard  and 
affection.  The  Antisynodalia  was  answered  by  Allen, 
of  Dedham ;  the  Essay  by  Mather  of  Dorchester,  who 
manifested  an  interest  to  the  very  close  of  his  life  in  be- 
half of  the  system  ;  Avhile  the  task  of  replying  to  the 
Apologetical  Preface  fell  to  Mitchell  of  Cambridge. 

<}  202.     Views  of  the  objectors  to  the  Synod's  Articles. 

The  objectors  to  the  doings  of  the  Synod  maintained, 
that  there  was  no  warrant  in  Scripture  to  apply  the  seal 
of  baptism  to  those  children,  whose  parents  are  in  a  state 
of  unfitness  for  the  Lord's  Supper.  Nor  did  they  seem 
to  consider  their  mere  assumption  of  a  Covenant,  as  giv- 
ing them  a  right,  which  they  did  not  possess  before. 
Except  in  the  case  of  the  children  of  persons  in  full  com- 
munion, for  whose  bapfisrn  they  conceded  the  existence 
of  a  scripture  warrant,  they  maintained,  that  no  person 
could  be  rightly  baptized,  without  giving  credible  e\a- 
dence  of  being  a  christian.  They  considered  baptism  a 
high  and  sacred  ordinance,  and  thought  that  adults,  who 
were  fit  for  the  application  of  water  in  baptism,  were  fit  for 
admission  to  the  Lord's  Supper.  They  maintained  also,  that 
the  granting  of  baptism  to  unregenerate  persons  and  their 
children,  and  allowing  the  name  of  church  membership, 


HALF    WAY    COVENANT.  231 

although  of  a  modified  and  inferior  kind,  tends  to  harden 
them  in  their  sinful  and  dangerous  condition. 

6  203.     Prevalence,  results,  and  abandonment  of  the  system. 

Notwithstanding  the  arguments,  used  against  it,  the 
practice  prevailed.  For  a  time  almost  every  church  was 
burdened  with  this  anomalous  appendage  of  a  half-way 
church  of  baptized  covenanters  ;  most  of  whom  made  no 
pretensions  to  any  thing  more  than  external  decency  of 
moral  deportment-  And  the  results,  developed  by  a  cen- 
tury of  melancholy  experience,  were  such  as  the  objectors 
to  the  plan  anticipated.  The  churches,  loaded  with  the 
superincumbent  mass,  lost  their  strength  of  religious  pur- 
pose, and  spirit  of  holy  enterprise.  Although,  through 
the  goodness  of  God,  they  were  not  at  any  time  wholly 
deserted,  many  seasons  of  declension  followed  the  first 
bright  and  glorious  days ;  but  it  was  not  until  after  years 
of  sin,  and  depression,  and  inquiry,  that  they  at  last  agreed 
in  attributing  one  great  cause  of  this  unhappy  state  of 
things  to  the  System  under  consideration.  One  church 
after  another  abandoned  it;  and  it  may  now  be  regarded, 
both  from  general  consent  and  general  practice,  as  no 
longer  a  part  of  their  ecclesiastical  polity. — (See  Trum- 
bull's History  of  Connecticut,  Chaps,  xni.  xix.  ;  Bogue's 
and  Bennet's  History  of  Dissenters,  Ch.  ix.  §  4 ;  Cotton ' 
Mather's  Magnalia,  Bk.  v. ;  Dr.  Increase  Mather's  Prim- 
itive Principles  ;  the  Publications  already  mentioned,  oc- 
casioned  by  the  Synod  of  1662;  Dwight's  Theology, 
Serm.  clix.  Mass.  Histor.  Collections,  2d  Ser.  vol  vi, 

pp.  /)S7,  a  &c.) 


232 


CHAPTER   XXfl. 


THE    LORD'S   SUPPER. 

§  204.  Origin  and  permanency  of  the  Lord's  Supper. 

"  Our  Lord  Jesus,  (in  the  language  of  our  Confession 
of  Faith,)  in  the  night,  when  he  was  betrayed,  instituted 
the  Sacrament  of  his  body  and  his  blood,  called  the  Lord's 
Supper,  to  be  observed  in  the  churches  to  the  end  of  the 
world  for  the  perpetual  remembrance  and  shewing  forth 
of  the  sacrifice  of  himself  in  his  death,  the  sealing  of  all 
benefits  thereof  unto  true  believers,  their  spiritual  nour- 
ishment and  growth  in  him,  their  further  engagement  in 
and  to  all  duties,  which  they  owe  unto  him,  and  to  be  a 
bond  and  pledge  of  their  communion  with  him,  and  with 
each  other." 

The  sacrament  of  the  J^ord's  Supper  is  regarded  by 
these  churches  to  be  of  perpetual  obligation,  in  opposition 
to  the  opinion  of  its  temporary  nature,  which  has  some- 
times been  advanced.  There  is  a  solemnity  and  a  par- 
ticularity, attending  its  institution,  which  may  be  sup- 
posed to  intimate  both  the  seriousness  of  its  nature  and 
its  permanency.  The  disciples  of  the  Savior  were  re- 
quired to  partake  of  bread  and  wine  in  remembrance  of 
Him  ;  and  what  reason  can  be  given,  why  the  Savior's 
memory  should  be  cherished  by  his  immediate  disciples, 
more  than  by  his  disciples  in  later  times  ?  So  serious  is 
the  import  of  this  ordinance,  and  its  observance  so  requi- 
site, that  the  Savior  after  his  ascension  made  it  a  matter 
of  special  revelation  to  the  Apostle  Paul.  "  For  I  have 
received  of  the  Lord,  (he  says,)  that,  which  also  I  deliv- 


THE  lord's  supper.  233 

ered  unto  you,  that  '.he  Lord  Jesus  the  same  night  in 
which  he  was  betrayed,  took  bread.  And  when  he  had 
given  thanks,  he  brake  it,  and  said,  this  is  my  body,  which 
is  broken  for  you  ;  do  this  in  remembrance  of  me.  For 
as  often  as  ye  eat  this  bread,  and  drink  this  cup,  ye  do 
show  the  Lord's  death  till  he  come." — These  last  expres- 
sions, which  require  the  observance  of  the  ordinance  till 
the  coming  of  Christ,  sufficiently  show,  that  it  was  nc* 
intended  to  be  a  temporary  institution,  but  to  be  contin- 
ued down  from  generation  to  generation. 

§  205.     Qualifications  of  those  to  be  admitted. 

By  the  constitution  of  the  Congregational  churches,  no 
persons  are  admitted  to  the  Lord's  Supper,  but  such  as 
have  previously  assented  to  the  covenant  of  a  particular 
church,  and  have  assumed  the  responsibilities  of  such 
covenant.  Without  doubt,  every  sincere  follower  of 
Christ  has  a  right  to  participate  in  the  Lord's  Supper  ; 
nor  can  that  right  be  justly  overlooked.  But,  on  the 
other  hand,  the  right  of  judging  of  the  marks  of  that  sin- 
cerity rests  with  the  particular  church  ;  and  its  members 
are  bound  to  exercise  it  with  caution  and  faithfulness. 
Much  evil  has  been  found  to  result  from  the  admision  of 
persons,  who  have  subsequently  given  no  evidence  of  re- 
newal of  heart  and  holiness  of  life,  to  this  solemn  and 
distinctive  ordinance.  Greater  evil  has  perhaps  resulted 
from  a  defective  application  of  the  principles  on  this  sub- 
ject, than  from  a  defect  in  the  principles  themselves  ;  it 
having  been  ever  established  in  the  Usage  of  the  churches, 
that  those  to  be  admitted  must  be  required  to  give  some 
evidence  of  a  sense  of  personal  sinfulness,  of  repentance 
for  their  sin,  of  faith  in  Christ,  and  also  of  the  nature  and 
obligation  of  the  duties  of  a  particular  church  state. — 
(See  §^  11,  25,  26,  35.) 

20* 


234  THE  lord's  supper. 

^  206.     Admission  to  the  eucharist,  compared  with  admission 
to  baptism. 

There  is  a  stricter  and  more  cautious  selection  of  per- 
sons, who  are  to  be  admitted  to  the  Lord's  Supper,  than 
of  those,  who  are  to  be  admitted  to  Baptism  merely. — It 
is  true,  baptism  is  the  sign  or  seal  of  membership  in  the 
general  Christian  church  ;  and,  therefore,  ought  not  to 
be  applied,  but  in  the  way  of  God's  appointment,  viz.  to 
adults,  who  give  credible  evidence  of  faith,  and  to  the 
young  children  of  believers.  It  is  not,  therefore,  meant 
to  be  said,  that  caution  in  the  administration  of  baptism 
may  be  dispensed  with  ;  but  only  that  increased  caution 
is  thought  to  be  requisite  in  admitting  to  the  Lord's  Sup- 
per, which  implies  admission  to  full  membership  in  a 
particular  church.  We  find  in  many  cases,  that  those, 
who  are  stated  to  have  believed  in  the  New  Testament, 
were  immediately  baptized,  and  their  households  also 
were  baptized,  in  like  manner ;  but  those,  who  partook 
of  the  eucharist,  were  required  to  examine  themselves  ; 
to  do  it  in  remembrance  of  Christ ;  to  shew  forth  the 
Lord's  death  thereby  till  he  come  ;  not  to  eat  and  drink 
unworthily,  and  thus  be  guilty  of  the  body  and  blood  of 
the  Lord.  The  Scriptures,  therefore,  lay  the  foundation 
of  that  greater  caution  in  admitting  to  the  Lord's  Supper, 
which  has  been  mentioned. 

There  is  a  passage  in  the  writings  of  one  of  the  dis- 
tinguished fathers  of  these  churches,  Mr.  Thomas  Hook- 
er, in  these  words  : — "  Baptism  is  the  entrance  into 
Christ's  family.  There  is  much  more  to  be  looked  at, 
to  make  a  person  capable  of  the  Supper  of  the  Lord. 
A  man  must  be  able  to  examine  himself.  He  must  not 
only  have  grace,  but  growth  of  grace  ;  so  much  as  to 
search  his  own  heart ;  and  he  must  be  able  to  discern 
the  Lord's  body.'' 


THE  lord's  supper.  235 

^  207.     Mode  of  administering  the  Lord's  Supper. 

It  is  the  Usage  of  these  churches,  at  the  administra- 
tion of  the  Lord's  Supper,  to  invite  the  members  of  other 
acknowledged  churches,  who  are  present  and  are  in  regu- 
lar standing,  to  partake  in  it.  An  Address  is  then  made 
to  the  communicants,  in  which  some  solemn  and  impor- 
tant topics  are  introduced,  such  as  the  atonement  and 
the  nature  and  hopes  of  the  Christian  life  ;  followed  by 
the  consecration  of  the  sacramental  elements  in  prayer. 
The  bread  is  then  broken,  and  is  presented  by  the  dea- 
cons to  the  brethren,  who  are  reminded  by  the  pastor, 
that  they  receive  it  as  a  symbol  or  memorial  of  the  body 
of  Christ,  which  was  crucified  and  broken  for  sinners. 
The  expressions  employed  on  the  presentation  of  the 
bread,  are  stated,  in  the  ancient  Ratio  Disciplinas,  to  be 
the  following,  or  to  this  effect  :  Our  Lord  Jesus  Christy 
having  broken  the  breads  he  gave  it  unto  his  disciples, 
sa7ji?ig,  This  is  my  body,  ivhich  is  broken  for  you,  take 
it,  and  eat  of  it,  and  do  it  in  remembrance  of  me.  Where- 
fore, in  the  name  of  that  glorious  Lord,  I  now  invite  you 
to  take  and  eat  thereof,  and  to  do  it  in  remembrance  of 
Him.. 

At  the  distribution  of  the  wine,  an  address  is  commonly 
made  as  before,  although  sometimes  omitted ;  after  which 
the  element  is  consecrated  by  prayer,  agreeably  to  the 
original  institution  ;  "  And  he  took  the  cup,  (it  is  said,) 
and  gave  thanks."  The  cup  is  then  presented  to  the 
communicants,  who  are  invited  to  take  and  drink  of  it, 
remembring  that  it  is  a  symbol  of  the  blood  of  Christ, 
which  is  shed  for  the  remission  of  sins. — After  this  there 
is  an  hymn  sung ;  as  it  is  said  in  Matthew,  And  when 
they  had  sung  an  hymn,  they  ivent  out  unto  the  mount  of 
Olives. 

^  208.     Right  of  a  pastor  to  administer  in  other  churches. 

At  first  the  same  ground  was  taken  in  regard  to  the 


236 


THE    LORD  S    SUPPER. 


Lord's  Supper,  as,  in  respect  to  baptism,  it  being  supposed 
that  the  pastor  had  no  right,  except  in  particular  and 
special  cases,  to  administer  it  out  of  the  limits  of  his  own 
church.  (See  §  191.)  The  Platform  of  1648  does  not 
expressly  and  clearly  admit  such  a  right,  and  the  preva- 
lent opinion  was  so  much  against  it,  that  as  late  as  the 
publication  of  the  Magnalia,  which  was  in  1702,  the 
author  of  that  work  asserts  he  had  become  acquainted 
with  only  one  instance  of  a  minister's  administering  the 
Lord's  Supper  abroad. 

But  further  reflection,  and  a  more  intimate  knowledge 
of  the  Scriptures  have  since  rightly  decided  it  otherwise. 
The  reasons,  justifying  and  requiring  a  minister  occa- 
sionally to  aid  in  the  dispensation  of  the  Lord's  Supper 
in  other  churches,  are  very  obvious  ;  saying  nothing  of 
the  utility  of  the  practice.  The  minister  is  essentially 
an  agent  of  the  church  ;  and  it  is  not  easy  to  see,  why 
churches  may  not  show  acts  of  kindness  to  each  other 
through  the  agency  of  their  ministers,  as  well  as  in  any 
other  way.  It  is,  then,  truly  and  properly,  only  an  act 
of  communion,  which  it  is  often  proper  and  suitable  to 
exercise,  although  the  church,  in  whose  behalf  it  is  de- 
signed to  be  exercised,  may  decline  it,  if  they  see  reason 
for  so  doing.  And  such  at  last  have  become  the  settled 
views  of  the  churches,  and  their  practice  universally  cor- 
responds with  them.  (See  Platform,  Ch.  xx.  ^  2,  and 
Mather's  Magnalia,  Bk,  v.  Historical  remarks  upon  the 
Discipline,  practised  in  the  churches  of  New  England, 
§§  1,2,3.) 

4  209.     Frequency  of  administering  the  Lord's  Supper,  &c. 

There  is  no  invariable  regulation,  in  respect  to  the 
frequency  of  administering  the  Lord's  Supper  ;  nor  in- 
deed in  respect  to  the  particular  part  of  the  day,  in  which 
it  is  to  be  administered. — "  These  churches,  like  the 


THE  lord's  supper.  237 

primitive,  (says  Mather's  Ratio  Discipline,)  have  no 
times  universally  stated  for  their  celebration  of  the   eu- 
charist.     Some  have  it  once  in  four  weeks ;  some  in  six ; 
some  in  eight ;  and  some  the  first  Lord's   day  in  every 
calendar  month ;  and  some  the  last ;  some  in  the  close 
of  the  afternoon  ;  but  most  in  the  close  of  the   forenoon. 
And  the  pastors  likewise  reserve  to  themselves  a  liberty 
of  altering  the  times,  as  they  judge  fit  upon  emergencies. 
The  churches  do  generally  see  no  necessity  of  taking 
the  evening  for  the  only  time  of  celebrating  the   Lord's 
Supper.    For  though  it  be  called  by  the  name  of  deipnon, 
it  is  well  known,  that  in  the  ancient  Greek   authors,  as 
ancient  as  Homer  himself,  the  word  is  used  for  dinner, 
for  a  breakfast,  for  any  eating,  as  well  as  for  a  supper. 
And  coENA,  which  is  the  term,  that  answers  it  in  Latin, 
signifies  any  eating  in  common.     Yea,  the  English  word 
supper  does  not  necessarily  imply  night  eating ;  the  last 
meal  in  the  day  is  a  supper,  though  it  be  several  hours 
before   night;  and  the  word,  being  derived  from  sop, 
(which  is  bread,  that  is  dipped  in  some  liquid   thing,) 
the  diet,  rather  than  the  season  of  eating  is  therein  inti- 
mated.    Wherefore    the    churches    do   generally   count 
themselves  obliged  no  more  to  the  time  of  night  for  the 
Lord's  Supper,  than  to  the  place  of  an  upper  chamber  for 
it,  or  the  number  twelve  of  the  communicants." 
(}  210.    Duty  of  the  church  to  those,  who  refuse  to  attend  the 

Lord's  Supper  from  private  prejudices. 
It  sometimes  happens,  that  persons  are  members  of  par- 
ticular churches,  and  attend  the  Lord's  Supper,  whose 
character,  in  the  view  of  some  of  the  brethren,  is  excep- 
tionable, although  the  great  body  of  the  church  are  dis- 
posed to  entertain  a  different  sentiment.  And  this  has 
been  made,  at  such  times,  a  reason  on  the  part  of  the 
brethren,  entertaining  such  unfavorable  sentiments,  for 
neglecting  to  come  to  that  solemn  ordinance.  They  have 


23S  THE   lord's  suppeb. 

even  deemed  it  their  dut)^  not  to  do  so ;  and  thus  jeal- 
ousies have  been  increased ;  difficulties  have  augmented  ; 
and  the  cause  of  Christ  has  been  injured.  The  subject, 
t|ierefore,  being  one  of  much  practical  importance,  and 
not  being  fully,  although  partially  settled  in  the  Cam- 
bridge Platform,  happily  came  under  the  examination  of 
the  Cambridge  Association.  (See  ^  113.)  In  answer  to 
the  question,  What  is  the  dutij  of  the  church  to  persons, 
who  upon  private  prejudices  withdraw  from  the  commu- 
nion of  it,  the  foUovi^ing  propositions  were  agreed  upon. 

(1.)  Persons,  that  have  taken  up  any  private  prejudices 
against  any  in  the  communion  of  the  church,  whereto 
they  do  belong,  are  directed  by  the  commandment  of  the 
Lord  Jesus  Christ,  and  are  engaged  by  the  covenant  of 
watchfulness,  to  endeavor  the  repentance  of  the  persons 
under  supposed  offence  by  a  personal  application. 

(2.)  They,  that  upon  offences  taken,  do  neglect  this 
way  of  proceeding,  are  guilty  of  sin  against  the  Lord's 
commandment,  and  their  own  covenant ;  and  by  their 
withdrawing  from  the  table  of  the  Lord,  their  sin  is  ag- 
gravated. 

(3.)  The  withdrawing  of  persons  thus  irregularly  from 
the  communion  of  the  church  at  the  Lord's  Table,  does 
carry  an  hard  and  high  imputation  upon  the  church  it- 
self, which  adds  more  of  a  fault  unto  so  sinful  a  schism. 

(4.)  If  the  person,  that  hath  been  offended,  hath  done 
his  duty,  and  either  the  pastor  do  refuse  to  lay  the  matter 
before  the  church,  for  the  insignificancy  of  it,  or  the 
church  upon  hearing  of  it,  do  pronounce  itself  satisfied, 
the  person  is  obliged  still  to  continue  his  communion  with 
the  church,  until  a  Council  of  churches  declare  the  con- 
trary. 

(5.)  Such  a  sinful  separation  from  the  communion  of 
the  church,  being  a  moral  evil,  the  scandal  is  to  be  by  the 
discipline  of  the  church  proceeded  against,  as  other  cen- 


THE     LORD  S    SUPPER. 


2fe 


surable  scandals.  The  pastor,  upon  observation  and  in- 
formation of  the  sin,  is  to  send  for  the  person  withdraw- 
ing, and  instruct,  and  convince,  and  admonish  him  ;  and 
upon  contumacious  obstinacy,  the  church  is  to  deal  with 
him,  as  one  unruly,  and  walking-  disorderly. 

(6.)  Nevertheless,  compassion  towards  the  ignorant, 
or  injured,  is  very  much  to  determine  the  more  or  less 
vigour,  wherewith  such  offences  are  to  be  prosecuted. 

§  211.    This  sacrament  administered  to  members  of  other  sects. 

The  privilege  of  attending  upon  this  Sacrament  is  not 
limited  to  Congregationalists,  but  is  imparted  to  all,  who 
love  our  Lord  Jesus  Christ  in  sincerity,  to  whatever  re- 
ligious sect  they  belong.  It  is  only  required,  that  they 
be  members  of  an  acknowledged  christian  church,  and  in 
regular  church  standing.  And  this  being  the  case,  they 
are  not  only  permitted,  but  are  invited,  and  expected  to 
come  to  this  sacred  memorial  of  the  Savior's  love.  It  is 
an  occasion  on  which  Christian  feeling,  and  not  party 
feeling  should  predominate.  It  is  a  feast  of  charity,  in 
which  the  distinctions  of  sect  should  be  obliterated  and 
lost,  and  emotions  of  pride,  uncharitableness,  and  jealousy 
disappear  in  the  gush  and  overflowings  of  penitence  and 
srratitude. 


240 


CHAPTER  XXIII 


CHURCH    CONFERENCES. 

^212    Of  Conferences  as  compared  with  other  religious  and 
ecclesiastical  bodies. 

One  of  the  most  pleasing  and  happy  features  in  Congre- 
gationalism, although  it  has  been  but  recently  realized, 
is  the  system  of  Church  Conferences.  It  will  be  the  ob- 
ject of  this  chapter  to  give  a  brief  account  of  them. 

Conferences  are  permanent  bodies,  united  under  a 
Constitution,  and  formed  solely  for  religious  purposes. 
Although  they  agree  with  Councils  in  being  composed 
of  lay  delegates  as  well  as  of  ministers,  they  differ  in  this 
important  respect,  that  they  exercise  no  acts  of  authority 
or  discipline.  They  expressly  disclaim  all  interference 
in  the  rights  of  particular  churches.  In  this  particular, 
they  agree  with  pastoral  Associations,  although  they  dif- 
fer very  essentially  from  such  associated  bodies  in  admit- 
ting lay  members.  They  agree  somewhat  nearly  with 
the  Circular  Prayer  Meetings,  which  have  prevailed  in 
some  neighborhoods  of  churches  in  respect  to  their  objects, 
and  the  members,  of  which  they  are  composed ;  but  dif- 
fer in  having  a  Constitution,  by  which  their  proceedings 
are  regulated  in  a  methodical  manner,  and  which  gives 
to  them  a  fixed  and  permanent  character. 

Although  united  prayer  is  one  great  object  of  Church 
Conferences,  it  is  not  all;  they  seek  to  cultivate  christian 
intercourse  and  acquaintance  ;  to  learn  the  state  of  the 
churches  generally,  their  wants  and  their  trials  ;  to  com- 
municate instruction  on  subjects  of  a  religious  nature;  to 
devise  liberal  efforts  in  behalf  of  those  sister  churches 


CHURCH    CONFERENCES.  241 

that  are  destitute  ;  and  to  quicken  each  other  by  reproofs, 
and  warnings,  and  scriptural  encouragements,  to  greater 
diligence  and  higher  sanctity.  But  some  of  these  objects 
require  to  be  more  distinctly  stated. 

§  213.     Objects  of  Church- Conference. 

(1.)  Among  other  objects,  to  be  secured  by  the  sys- 
tem of  Conferences,  is  the  offering  of  united  prayer. — 
Prayer  in  solitude  ascends  with  efficacy  to  the  throne  of 
God,  but  multitudes  of  hearts,  united  for  a  common  ob- 
ject, and  impelled  by  a  common  feeling,  have  greater 
strength  to  gain  admittance.  "  I  will  give  thee  thanks," 
says  the  Psalmist,  "  in  the  great  Congregation ;  I  will 
praise  thee  among  much  people." 

Indeed  there  are  many  subjects  of  prayer,  which  are 
of  a  public  nature,  and  in  behalf  of  which  it  would  be  in 
vain  to  expect  a  blessing  without  a  common  or  public 
effort.  In  the  economy  of  divine  Providence,  means 
are  proportioned  to  ends  ;  and  unless  all  objects  are  of  a 
private  nature,  it  will  follow,  that  there  are  occasions  of 
public  and  united  supplication ;  for  if  the  end  concern 
all,  then  the  lifting  up  of  a  solitary  voice,  of  .an  isolated 
and  disjointed  cry,  is  not  adequate  to  it.  What  a  bles- 
sing, then,  are  Church  Conferences,  where  prayer  is 
emphatically  the  voice  of  the  great  Congregation,  is  com- 
mon and  united,  and  is  made  to  bear  on  the  great,  and 
united,  and  general  interests  of  religion! 

(2.)  A  second  important  object  is  the  extension  of 
Christian  intercourse  and  acquaintance. — The  opportu- 
nities of  intercourse  among  the  churches  are  not  fre- 
quent, independently  of  those  which  are  afforded  by  the 
Conferences.  Their  members  seldom  meet  together ; 
they  remain  ignorant  of  each  other  ;  and  are  wanting  in 
a  suitable  Christian  interest.     This  is  a  great  error,  and  is 

attended  with  unhappy  consequences.    In  no  way  can  this 
21 


242  CHURCH    CONFERENCES, 

evil  be  remedied,  and  Christian  intercourse  and  acquain- 
tance be  promoted  more  effectually,  than  by  the  stated 
system  of  Conferences.  At  these  great  assemblies,  friend- 
ships are  formed  among,  those,  who  were  before  stran- 
gers ;  the  distrust,  which  results  from  ignorance  of  each 
other,  is  done  away  ;  a  foundation  is  laid  for  mutual  con- 
fidence and  cooperation.  And  confidence,  and  coopera- 
tion, and  increased  acquaintance  cannot  Avell  exist,  with- 
out an  increase  of  mutual  love. 

(3.)  Another  great  object  is  mutual  instruction. — 
The  knowledge  of  each  generation  dies  of  necessity  with 
its  possessors,  unless  it  be  communicated  to  those  who 
succeed  them  ;  of  course,  speculative  and  practical  sub- 
jects of  a  religious  nature  are  to  be  brought  under  re- 
peated discussion.  It  is  made  an  object,  therefore,  of 
Conferences,  to  unfold  and  inculcate  religious  truth. 

This  object  is  in  some  measure  attained  in  Associa- 
tions of  ministers,  but  its  benefits  are,  in  great  part,  limi- 
ted to  their  own  members ;  especially  as  many  topics, 
coming  under  the  examination  of  such  Associations,  are 
not  so  directly  fitted  to  interest  and  benefit  the  lay-mem- 
bers of  churches,  as  topics  of  a  different  kind,  besides 
their  not  being  present  at  the  discussion  of  them.  But 
at  Conferences,  laymen,  as  well  as  ministers,  attend  ;  and 
there  is  much  instruction  communicated,  which  is  profit- 
able and  important  to  all  alike  ;  not  only  in  the  forms  of 
sermons  and  addresses,  but  of  reports  and  dissertations. 

(4.)  A  fourth  object,  which  is  promoted  by  the  system 
of  Conferences,  is  the  rendering  of  aid  to  feeble  church- 
es. In  vain  are  Christians  assembled  together,  unless 
they  have  a  heart  to  do  good.  Without  benevolent  feel- 
ings, their  prayers  are  like  the  tinkling  cymbal.  But 
such  is  the  nature  of  Conferences,  that  their  benevolence 
is  not  only  strongly  called  into  exercise,  but  it  naturally, 
and  eminently  exerts  itself  in  behalf  of  feeble  churches. 


CHURCH    CONFERENCES.  243 

An  opportunity  is  afforded  to  each  church  to  communicate 
its  wants  and  weakness  ;  and  all  the  circumstances  of 
the  meeting  are  of  such  a  nature,  as  to  excite  an  interest 
to  relieve  them, 

(5.)  They  are  also  designed  and  expected  to  give 
strength  and  vigor  to  individual  Christians  in  the  reli- 
gious life. — Our  Creator  has  so  formed  us,  that  our  minds 
operate  on  each  other  by  sympathy.  When  we  notice 
feelings  of  penitence,  excited  in  the  hearts  of  others 
around  us,  we  may  expect,  from  the  constitution  of  our 
minds,  to  experience  similar  feelings  kindled  up  in  our- 
selves, while  the  well  established  courage  of  others  con- 
firms and  strengthens  our  own  weaker  faith.  And  hence 
as  the  Spirit  of  God  does  not  subvert  the  laws  of  the 
mind,  but  operates  in  connexion  with  them,  many  come 
away  from  these  great  assemblies,  saying.  It  was  good  to 
be  there.  They  found  in  themselves  common  trials,  and 
they  are  strengthened  in  the  exercise  of  a  common  hope. 
"  Iron  sharpeneth  iron ;  so  a  man  sharpeneth  the  counte- 
nance of  his  friend." 

§  214.    Early  views  of  Congregationalists  on  Conferences. 

It  was  the  earnest  desire  of  the  fathers  Of  these  church- 
es, which  was  fully  evinced  by  their  prayers,  their  wri- 
tings, and  their  good  deeds,  that  the  churches  might 
agree  &  act  together  as  an  harmonious  body,  as  a  friend- 
ly and  faithful  brotherhood.  Such  desires  were  expressed 
by  the  Synod  of  1662;  and  various  acts,  suitable  to  be 
put  forth  in  the  doings  of  Councils  and  Conferences,  are 
expressly  named.     (See  §  146.) 

Even  before  that  time,  the  subject  of  the  communion 
of  churches,  exercised  in  some  stated  and  permanent 
way,  had  arrested  the  attention  of  the  churches  at  large, 
and  particularly  of  some  highly  esteemed  individuals. 
On  this  point  the  worthy  name  of  Cotton,  so  often  re. 


244  CHURCH    CONFERENCES. 

peated  in  our  ecclesiastical  annals,  stood  forth  conspicu- 
ous, as  on  every  other,  that  concerned  the  welfare  of  re- 
ligion. It  is  worthy  of  notice,  that  his  devout  and  pre- 
scient mind  proposed,  at  least,  an  hundred  and  seventy 
years  ago,  the  same  stated  plan  of  church  communion, 
and  even  adopted  the  same  name,  as  have  been  proposed 
and  gratefully  adopted  within  these  few  years. 

The  plan,  which  is  to  be  found  in  Dr.  Increase  Math- 
er's First  Principles  of  New  England,  and  is  there  said 
to  have  been  drawn  up  by  its  author  not  long  before  his 
death,  which  took  place  in  1652,  was  as  follows  : 

^  215.     Cotton's  plan  or  proposition  for  Conferences. 

"  As  it  is  the  practice  of  godly  christians  in  the  church- 
es, without  any  scruple,  and  with  much  edification  and 
increase  of  love  to  meet  together  in  convenient  numbers 
of  families  at  set  times,  house  by  house,  to  exercise  that 
Christian  communion,  which  the  moral  rules  of  the  Gos- 
pel call  for,  1  Thess.  v.  11,  Coll.  iii.  16,  Heb.  iii.  13  ; 
so  also  upon  the  same  grounds  besides  others,  it  would, 
by  the  blessing  of  God,  conduce  much  to  the  increase  of 
brotherly  love  and  unity,  the  spiritual  edification  of  many 
by  mutual  faith* of  each  other,  to  the  strengthening  of  the 
hearts  and  hands  of  one  another  in  the  work  of  the  Lord, 
if  the  elders  and  brethren  of  the  churches  did  meet  to- 
gether, church  by  church,  in  convenient  numbers  at  set 
times,  {not  to  exercise  any  jjirisdiction  over  any,)  but  to 
enjoy  and  practice  church  communion  by  prayer  together, 
hearing  the  word  preached,  and  conference  about  such 
cases  and  questions  of  conscience,  as  shall  be  found  use- 
ful or  needful  for  the  edification  and  comfort  and  peace 
of  every  church,  or  any  of  the  brethren  thereof.  And 
this  course  might  tend  much  to  satisfy  the  spirits  of  di- 
vers godly  brethren,  who  have  thought,  that  we  mind  so 
much  the  distinction  of  particular  churches,  and  the  du- 


CHURCH   CONFERENCES.  245 

ties  of  fellow  members  in  the  same,  that  we  lose  much  of 
the  comfort  of  love  and  the  fellowship  of  the  spirit,  which 
we  might  enjoy,  and  that  we  fall  short  in  some  brotherly 
iove,  Avhieh  we  owe  mutually  to  our  dear  brethren  of  the 
several  churches." 

For  the  better  improvement  of  such  a  Conference. 

^L)  ^'  It  is  fit"  continues  this  statement,  "that  the  num- 
ber of  churches  so  to  meet,  be  regulated  according  to  the 
nearness  or  distance  of  churches,  and  as  other  convenien- 
ces or  inconveniences  shall  require. 

(2.)  For  the  times  of  meeting,  it  may  seem  best  to 
leave  it  to  the  wisdom  of  each  society  of  churches,  to 
meet  more  frequently  or  seldom  as  they  shall  see  cause. 

(3.)  Concerning  their  exercises,  it  is  meet,  that  the 
elders,  [ministers,  there  being  anciently  two  to  each 
church,]  where  the  Conference  is  to  be  held,  should  choose 
with  the  consent  of  the  church  some  other  elder  as  they 
see  best,  whom  they  may  intreat  to  preach  at  their  meet- 
ing, and  also  desire  some  to  moderate  in  the  Confer- 
ence, and  agree  upon  such  questions  as  they  see  fit, 
three  or  four,  and  send  them  to  the  elders  of  other 
churches,  at  least  fourteen  days  before  the  time  of  theif 
assembling. 

(4.)  For  the  ordering  of  the  time,  it  may  be  fit  that 
the  sermon  should  end  at  eleven  o'clock,  and  after  it  the 
Conference  follow,  and  continue  so  long  as  shall  be  found 
meet  and  seasonable. 

Now  our  Lord  Jesus  Christ  himself,  who  is  the  coun? 
seller,  the  everlasting  father,  and  prince  of  peace,  grant 
unto  all  his  churches  truth  and  peace  always,  and  by  all 
means  ;  and  He  counsel  and  guide  the  hearts  of  his  peo- 
ple to  discern  and  embrace  all  such  v/ays,  as  himself  hatlj 
sanctified  to  those  holy  ends." 

2l» 


246  CHURCH    CONFERENCES. 

^  216.     Recent  attempts  to  establish  Conferences. 

This  plan  was  not  adopted ;  although  from  the  begin- 
nino-  there  have  been  instances  of  churches  in  the  same 
neighborhood  meeting  together  from  time  to  time,  at 
which  laymembers,  as  well  as  pastors,  have  been  com- 
missioned by  the  churches  to  be  present,  and  spending 
the  season  in  acts  of  friendly  communion  and  prayer. 
But  the  establishment  of  a  permanent  union  for  this  end, 
although  it  was  long  ago  proposed,  an  organized  system 
of  meetings  for  prayer  and  praise,  for  mutual  religious 
instruction  and  acts  of  benevolence,  regulated  by  a  con- 
stitution, and  according  to  a  simple  and  consistent 
method,  is  of  recent  date. 

Efficient  measures  for  this  object  appear  to  have  been 
first  taken  in  the  country  of  York  in  Maine.  The  first 
annual  meeting  of  the  York  Conference  of  Churches 
took  place  on  the  first  Tuesday  of  October  in  1823. 
The  results  were  so  pleasant,  the  propositions  and  de- 
sires of  the  fathers  of  these  churches  were  so  easily  and 
happily  realized,  that  the  system  was  at  once  adopted  in 
other  counties,  and  from  the  State  of  Maine  has  spread 
into  the  neighboring  States. 

The  time  was  a  favorable  one ;  the  way  was  prepared 
in  the  Providence  of  God  ;  the  churches  felt  the  necessi- 
ty of  greater  union ;  and  they  received  the  system  of 
Conferences,  as  the  ornament,  completion,  and  stability 
of  their  church  government  and  order.  So  that  the  seed 
sown  nearly  two  centuries  before,  at  last  took  root,  and 
sprung  up  with  a  strength  and  beauty  and  richness,  pro- 
portioned to  its  long  concealment  in  the  earth. 

<$>  217»    Permanent  rules  or  Constitutions  of  conferences. 

The  different  Conferences  do  not  all  precisely  agree  in 
their  particular  regulations,  although  they  all  have  the 
same  general  object,  and  are  governed  by  the  same  gene- 


CHURCH   CONFERENCES.  S47 

ral  principles.  Each  of  the  Minor  or  County  Confer- 
ences, in  distinction  from  the  larger  or  State  Conference, 
assumes  a  distinctive  name,  generally  that  of  the  County ; 
and  all  the  particular  churches  within  that  County  may 
become  members  of  it,  if  they  see  fit.  The  constitution, 
by  which  the  Conference  is  governed,  states  the  number 
of  lay  delegates,  who  shall  be  members  of  it,  the  number 
and  duties  of  its  officers,  the  time  of  the  annual  meeting, 
the  prominent  religious  exercises,  and  whatever  else  is 
deemed  necessary  for  its  organization,  usefulness,  and 
permanency. 

In  particular,  there  is  generally  found  in  the  Constitu- 
tion of  each  Conference  an  article  to  this  effect ;  That  it 
shall  neither  assume,  nor  exercise  any  control  in  matters 
of  faith,  or  discipline  of  the  church  ;  although  it  may 
give  advice,  when  requested. 

^218.     Method  of  organizing   Conferences. 

The  practice,  followed  in  the  organization  of  Conferen- 
ces, exhibits  a  due  regard  to  Congregational  principles. 
Any  number  of  churches  in  the  same  vicinity  may  meet 
together  by  their  delegates,  and  frame  a  constitution. 
This  constitution  is  submitted  to  all  the  Congregational 
churches  within  the  limits,  which  are  proposed  to  be  em- 
braced in  the  Conference.  They  have,  therefore,  a  fair 
opportunity  to  examine  it,  and  to  form  a  deliberate  opin- 
ion as  to  its  object  and  tendency.  If  the  churches,  to 
which  the  constitution  is  proposed,  or  a  certain  number 
of  them,  vote  to  accept  it,  they  then  appoint  ministers 
and  lay  delegates,  to  meet  according  to  the  terms  of  the 
constitution,  and  it  thenceforward  goes  into  effect.  The 
articles  of  the  constitution  are  generally  so  framed,  as  to 
allow  any  church  to  leave  the  Conference,  on  its  signify- 
ing its  desire  so  to  do. 


248  CHURCH   CONFERENCES. 

^  219.     Meetings  and  religious  exercises. 

The  whole  session  of  a  Conference  generally  continues 
two  days  ;  although  different  Conferences  may  sometimes 
be  found  to  differ  in  this  respect  as  in  some  others. 
During  this  time  there  are  repeated  meetings ;  one  of 
which,  commencing  the  first  day  early  in  the  forenoon, 
is  termed  a  meeting  for  business.  The  Conference  at 
this  time  appoint  the  necessary  officers ;  select  commit- 
tees of  arrangements  and  overtures,  to  advise  and  super- 
intend in  regulating  the  business  and  religious  exercises 
of  the  session  ;  attend  to  reports  concerning  the  amount 
and  application  of  their  funds  ;  appoint  committees  to 
visit  the  churches  and  do  whatever  else  is  necessary  of 
a  business  nature.  The  meeting  is  public  ;  although 
perhaps  less  interesting  to  the  audience,  than  those  which 
are  to  follow. 

The  meetings,  which  are  held  subsequently  in  the 
course  of  the  day,  are  of  a  more  strictly  religious  char- 
acter. Reports  are  given  in,  both  by  the  members 
from  the  churches  themselves  and  former  visiting  com- 
mittees, concerning  the  state  and  prospects  of  the  church- 
es within  the  limits  of  the  Conference  ;  dissertations  are 
read  on  important  subjects  of  a  religious  nature  ;  and 
propositions  are  made,  and  discussions  are  held  concern- 
ing the  duties  of  Christians  and  the  progress  of  Zion, 
intermingled  with  prayers,  and  praises,  and  the  preach- 
ing of  the  word  of  God. 

The  services  of  the  second  day  usually  commence  with 
a  prayer-meeting  held  early  in  the  morning ;  at  which 
addresses  are  made.  The  Conference  meets  again  in 
the  course  of  the  forenoon  ;  various  religious  exercises, 
under  the  direction  of  the  committee  of  overtures,  are 
continued  ;  and,  among  other  things  of  great  religious 
interest,  reports  are  made  by  delegates  from  other  Con- 
ferences which  show  the  state  of  the  churches  through- 


WORSHIP.  249 

out  the  country.  These  holy  and  devout  exercises  are 
closed  in  the  after  part  of  the  day  by  a  sermon,  and  the 
administration  of  the  Lord's  Supper  ;  at  which  time  there 
is  not  unfrequently  a  renewal  of  covenant.  Frequently 
other  religious  bodies,  such  as  Missionary,  Bible,  or  Edu- 
cation Societies,  meet  at  the  same  time  with  Conferen- 
ces ;  and  give  new  interest  and  importance  to  these  deep- 
ly solemn  and  affecting  occasions. 


CHAPTER  XXIV. 


WORSHIP  AND  RELIGIOUS   CUSTOMS. 


^220.    No  time  sacred  but  the  Sabbath. 

Congregationalists  regard  no  day  as  holy,  (that  is 
to  say,  divinely  set  apart  to  rest  and  to  religious  exerci- 
ses,) but  the  Sabbath,  that  seventh  part  of  time,  which  is 
set  apart  in  the  Scriptures.  This  portion  of  time  was 
originally  the  seventh  or  last  day  of  the  Aveek,  but  since 
the  resurrection  of  Christ,  it  has  been  changed  to  the 
first  day  of  the  week,  called  in  Scripture  the  Lord''s  day. 

Other  days  may  be  set  apart  for  religious  purposes, 
but  the  observance  of  them  is  not  binding  on  the  con- 
science, except  it  be  for  considerations,  which  are  inde- 
pendent of  the  particular  time.  This  is  expressly  as- 
serted in  the  articles  of  the  Leyden  church,  which  may 
be  considered  in  some  respects  the  root  or  fountain  of 
Congregational  principles.  "The  Sabbath,  (say  those 
Articles,)  is  the  only  day,  which  is  set  apart,  as  holy  and 
to  be  kept  sacred  in  the   Scriptures ;  but  churches  and 


250  WORSHIP    AND 

congregations  are  at  liberty  to  set  apart  days  of  fasting, 
thanksgiving,  and  prayer."     (See  ^  17.) 

^221.     Form  and  ceremonies  of  worship. 

The  Sabbath,  then,  is  the  select  and  great  day  of  pub- 
lic worship.  The  churches  meet  together  for  the  adora- 
tion of  the  Most  High,  but  the  religious  services,  in  which 
they  engage,  are  unostentatious  and  simple.  They  hold 
it  to  be  much  more  important  to  move  the  heart,  than 
merely  to  please  the  imagination,  and  gratify  curiosity. — 
The  morning  worship  on  the  Sabbath,  commonly  com- 
mences with  a  short  prayer,  in  which  the  blessing  of  God 
is  invoked,  in  particular,  on  the  solemn  acts  of  worship, 
which  are  to  be  performed.  Then  follow  the  reading  of 
the  Scriptures,  singing,  renewed  supplications,  and  the 
preaching  of  the  Word.  The  Sermon  is  followed  by 
another  prayer,  and  in  the  afternoon  by  prayer  and  sing- 
ing. The  services  are  closed  by  a  benediction  of  the 
pastor,  supplicating  in  behalf  of  his  audience.  The  grace 
of  our  Lord  Jesus  Christ,  the  Love  of  God,  and  the  com- 
munion  of  the  Holy  Spirit. 

^  222.     Places  of  worship  and  dedications  of  the  same. 

No  one  place,  in  itself  considered,  is  more  sacred  than 
another.  God  requires  the  homage  of  the  heart.  Such 
homage  is  the  only  suitable  and  appropriate  worship; 
and  when  it  is  given,  it  matters  not,  whether  it  be  on 
mount  Gerezim,  or  at  Jerusalem,  or  at  any  other  place. 

Houses  of  worship,  are,  nevertheless,  erected,  and  are 
dedicated  to  that  object,  with  solemn  services.  The 
command  of  God,  which  requires  his  people  not  to  for- 
sake the  assembling  of  themselves  together,  can  hardly 
be  fulfilled  without  them.  Nor  is  the  practice  of  erecting 
houses  of  worship  more  agreeable  to  the  Scriptures,  than 
to  the  nature  of  the  human  mind,  since  we  soon  attache 


RELIGIOUS    CUSTOMS.  251 

by  the  power  of  association,  a  sort  of  sacredness  to  objects, 
which  possess  no  such  character  of  themselves. 

And  hence  we  every  where  meet  with  houses  of  wor- 
ship, which  are  dedicated  to  God  as  peculiarly  and  ap- 
propriately his  ;  and  thus  were  dedicated  the  Tabernacle 
and  the  Temple  of  the  Old  Testament.  The  ministers 
of  the  neighboring  churches  assemble  together ;  their 
prayers  and  praises,  their  reading  of  the  Scriptures,  and 
their  solemn  instructions,  all  have  reference  to  the  inter- 
esting occasion  on  which  they  are  met.  They  bring 
their  offering  of  gratitude  before  the  Lord  ;  and  they  say, 
as  did  Solomon  of  old,  Noio,  therefore,  arise,  O  Lord 
God,  into  thy  resting  place,  thou,  and  the  ark  of  thy 
strength. 

§  223.     Custom  in  respect  to  ministerial  exchanges. 

The  pastors  of  the  churches  often  perform  for  each 
other  the  religious  exercises  of  the  Sabbath.  This  is  one 
of  the  acts  of  communion,  exercised  by  the  churches. 

In  respect  to  the  particular  occasions,  on  which  ex- 
changes are  to  be  made,  the  pastors  are,  in  ordinary  cases, 
left  to  exercise  their  discretion.  It  is  neither  the  senti- 
ment, nor  the  Usage  of  the  churches  to  restrict  them  on 
this  point;  although  the  right  is  one,  which  frequently  re- 
quires to  be  exercised  with  prudence.  The  wishes  of  his 
people  ought  not  to  be  treated  by  the  pastor  with  wanton 
disregard,  although  they  should  not  control  his  better 
judgment. 

^  224.     Of  days  of  fasting  and  thanksgiving. 

It  is  the  custom  of  these  churches  to  set  apart  days  of 
prayer  and  fasting,  and  of  thanksgiving.  The  language 
of  the  Confession  of  Faith,  (ch.  xxii,)  is,  "  Solemn  hu- 
miliations, with  fastings  and  thanksgiving  upon  special 
occasions,  are,  in  their  several  times  and  seasons,  to  be 
used  in  an  holy  and  religious  manner." 

Such  seasons  are  repeatedly,  and  even  frequently  men- 


252  WORSHIP   AND 

tioned  in  our  ecclesiastical  annals.  In  setting  them  apart 
and  in  observing  them,  our  forefathers  showed  their  re- 
gard for  the  examples,  set  before  them  in  the  Scriptures, 
and  their  deep  sense  of  their  own  needs.  There  is  no 
stated  time  for  these  occasions ;  each  church,  or  each 
body  of  churches  may  fix  upon  a  day,  to  be  spent  in  this 
solemn  manner,  for  themselves.  And  experience  suffi- 
ciently warrants  the  remark,  that  such  days,  when  prop- 
erly and  seriously  observed,  have  proved  highly  pro- 
pitious to  the  religious  progress  of  the  churches. 

^  225.     Of  private  religious  meetings. 

Private  meetings  of  Christians  are  kept  up  as  in  for- 
mer times  ;  nor  can  it  be  otherwise,  as  long  as  the  true 
Congregational  spirit  remains.  Blessed  are  they,  who 
speak  often  to  one  another  on  the  things  of  Christ. — 
"  It  is  usual  among  us,  (says  Mather,  Rat.  Disc.  Art. 
x.)  for  Christians  to  uphold  private  meetings,  wherein 
they  do,  with  various  exercises,  edify  one  another  ;  and 
it  is  not  easy  to  reckon  up  the  varieties  used  in  them. 
It  is  observed,  that  the  power  of  godliness  ordinarily 
prevails  in  a  place,  as  the  private  meetings  are  duly  kept 
up  and  carried  on. 

"  Sometimes  a  dozen  families,  more  or  less,  agree  to 
m.eet  in  course  at  one  another's  houses,  on  a  day,  and  at 
an  hour  agreed  on  once  a  fortnight  or  once  a  month,  as 
they  shall  please.  And  the  families,  unto  whose  turn  it 
falls  out  to  entertain  the  rest,  sometimes  takes  that  op- 
portunity, to  invite  others  of  their  neighbors  unto  the 
religious  entertainments  of  their  houses. 

"  They  sometimes  have  the  company  of  a  minister,  who 
spends  an  hour  or  two  in  a  prayer  and  a  sermon  with 
them.  And  the  candidates  of  the  ministry  sometimes  do 
at  these  meetings  perform  some  of  their  first  probationary 
exercises. 


RELIGIOUS    CUSTOMS.  253 

Otherwise,  one  of  the  brethren  makes  a  prayer  ;  and 
one  reads  a  sermon,  either  printed  in  a  book,  or  taken 
by  the  pen  of  a  ready  writer  in  the  public  assemblies  ; 
and  they  close  the  exercise  with  singing  of  psalms,"  &c. 

^  226.     Of  the  custom  of  renewing  Covenant. 

A  practice  has  prevailed  in  these  churches  of  renewing 
COVENANT  ;  not  frequently,  because  that  might  diminish 
the  results  of  an  undertaking  so  solemn,  but  in  times  of 
great  sin  and  declension,  and  also  on  such  occasions, 
(whatever  they  may  be,)  which  bring  together  a  consid- 
erable number  of  professors  of  religion.  The  practice  is 
authorized  and  is  supported  on  scripture  grounds  by  the 
Synod  of  1679.  In  answ^er  to  the  question,  What  is  to 
be  done  to  reform  the  prevailing  evils — they  say, 

"  Solemn  and  explicit  renewal  of  Covenant  is  a  scrip- 
ture expedient  for  reformation.  We  seldom  read  of  any 
solemn  reformation  but  it  was  accomplished  in  this  way, 
as  the  scripture  doth  abundantly  declare  and  testify. 
And  as  the  judgments,  which  befel  the  Lord's  people  of 
old,  are  recorded  for  our  admonition,  (1st  Cor.  x.  11,) 
so  the  course,  which  they  did  (according  to  God)  observe, 
in  order  to  reformation,  and  averting  those  judgments,  is 
recorded  for  our  imitation,  and  this  was  an  explicit  re- 
oiovation  of  covenant.  And  that  the  Lord  doth  call  us  to 
this  work,  these  considerations  seem  to  evince. 

(I.)  If  implicit  renewal  of  covenant  be  an  expedient  for 
reformation,  and  to  divert  impending  wrath  and  judgment, 
then  much  more  an  explicit  renewal  is  so  ;  but  the  first  of 
these  is  indubitable.  In  praj^er,  and  more  especially,  on 
days  of  solemn  humiliation  before  the  Lord,  there  is  an 
implicit  renewal  of  covenant,  and  yet  the  very  dictates  of 
natural  conscience  put  men  upon  such  duties,  when  they 

93 


254  WORSHIP   AND 

are  apprehensive  of  a  day  of  wrath  approaching.  If  we 
may  not  renew  our  covenants  with  God,  for  fear  lest  men 
should  not  be  true  and  faithful  in  doing  what  they  prom- 
ise, then  we  must  not  observe  days  of  fasting  and  prayer ; 
which  none  will  say. 

(II.)  When  the  church  was  over-run  with  idolatry  and 
superstition,  those,  whom  the  Lord  raised  up  as  reform- 
ers, put  them  upon  solemn  renewal  of  covenant.  So  Asa, 
Jehoshaphat,  Hezekiah,  Josiah.  By  a  parity  of  reason, 
when  churches  are  overgrown  with  worldliness,  (which 
is  spiritual  idolatry,)  and  other  corruptions,  the  same 
course  may,  and  should  be  used  in  order  to  reformation. 

(III.)  We  find  in  Scripture,  that  when  corruption  in 
manners,  (though  not  in  worship,)  hath  prevailed  in  the 
church,  renovation  of  covenant  hath  been  the  expedient, 
whereby  reformation  hath  been  attempted,  and  in  some 
measure  attained — The  Jews  have  dreaded  the  sin  of 
idolatry,  ever  since  the  Babylonian  captivity,  John  viii. 
41.  But  in  Ezra's  and  Nehemiah's  time,  too  much  sensu- 
ality, sabbath -breaking,  oppression  and  straight-handed- 
ness  respecting  the  public  worship  of  God,  (the  very  sins 
which  are  found  with  us,)  were  common  prevailing  iniqui- 
ties. Therefore  did  those  reformers  put  them  upon  re- 
newing their  covenant,  and  solemnly  to  promise  God, 
that  they  would  endeavor  not  to  offend  by  those  evils  as 
formerly,  Ezra  x.  3.  Neh.  v.  12,"  &c.— (See  Magnalia, 
Bk.  V.  p.  I.  4.  and  Mass.  His.  Collections,  2d  Ser.  vol  .v. 
303,  4.) 

^  227.    Form  of  a  renewal  of  Covenant. 

Agreeably  to  the  advice  of  the  Synod  of  1679,  the 
churches  generally  renewed  their  covenant,  and,  with  a 


RELIGIOUS    CUSTOMS.  255 

slight  variation,  in  the  same  form  of  words.  It  is  o-iven 
at  length  in  the  Magnalia,  and  the  following  form  is 
abridged  and  altered  from  it. 

We,  who  are  now  mercifully  assembled  in  the  pres- 
ence of  God,  humbly  confess  our  sins,  and  especially  our 
manifold  breaches  of  the  Covenant,  which  we  have  taken 
in  former  times,  and  being  deeply  penitent  for  the  same, 
we  here  covenant  anew,  to  give  ourselves  up  to  that 
God,  whose  name  alone  is  Jehovah,  Father,  Son,  and 
Holy  Ghost,  the  one  only  true  and  living  God,  and  to  our 
blessed  Lord  Jesus  Christ,  the  only  mediator  between 
God  and  man,  our  prophet,  priest,  and  king. 

We  hereby  covenant  anew,  depending  not  on  our- 
selves, but  on  the  grace  of  God  and  his  Holy  Spirit,  to 
cleave  unto  God  as  our  chief  good,  and  to  the  Lord  Jesus 
Christ,  by  faith  and  gospel  obedience,  as  becometh  his 
covenant  people  forever. 

We  renew  our  solemn  engagement  to  live  as  the  pro- 
fessed followers  of  Christ,  to  watch  with  brotherly  love 
for  the  spiritual  interests  of  each  other,  and  to  submit 
ourselves  to  the  discipline  and  government  of  Christ  in 
his  church  ;  humbly  supplicating,  that  God  will  be  pleas- 
ed to  forgive  the  neglect  and  sins  of  which  we  have  been 
guilty  in  times  past. 

We  make  a  solemn  promise,  that  we  will  endeavor, 
with  the  help  of  Christ,  to  reform  our  hearts  and  our  con- 
duct, to  mortify  our  sins,  to  walk  more  closely  with  God 
than  ever  yet  we  have  done,  and  to  continue  in  the  sin- 
cere worship  of  God  both  public  and  private.  And  we 
desire  publicly  and  deeply  to  lament  the  prevailing  sins 
of  these  times  ;  the  unbelief  and  ingratitude,  which  exist ; 
the  neglect  of  prayer,  the  contempt  of  God's  word,  the 
profanation  of  his  name,  the  disregard  of  his  Sabbath, 
and  whatever  other  sins  cause  his  displeasure  against  us. 


256 


RELIGIOUS    CUSTOMS. 


We  desire  to  be  deeply  sensible,  that  it  is  an  exceed- 
ingly solemn  thing-  to  covenant  with  the  infinitely  glorious 
majesty  of  heaven  and  earth:  And  that  we  may  be  en- 
abled to  observe  and  keep  this  sacred  renewal  of  our 
Covenant,  we  desire  to  deny  ourselves,  and  to  depend 
wholly  on  the  mercy  of  God,  the  guidance  of  the  Holy 
Spirit,  and  the  merits  and  love  of  our  blessed    Savior. 


CONSTITUTION 


OF    THE 


CONGREGATIONAL    CHURCHES. 


Part  Saoixb. 


CONFESSION  OF  FAITH, 

Originally  adopted  by  the  Congregational  Churches  in  England, 
assembled  at  the  Savoy  in  London,  in  1658;  and  afterwards 
xrith  some  slight  variations,  approved  and  adopted  by  the 

AMERICAN  CONGREGATIONAL  CHURCHES, 

#■ 

IN    THE    SYNOD    OF    MINISTERS    AND    DELEGATES, 
ASSEMBLED    AT    BOSTON,    IN    1680. 


22* 


# 


PREFACE. 


The  Lord  Jesus  Christ  witnessed  a  good  confession,  at  the  time 
when  he  said,  To  this  end  was  I  born,  and  for  this  cause  came  I 
into  the  world,  that  I  should  bear  witness  unto  the  truth  ;  and  he 
taketh  notice  of  it,  to  the  praise  and  high  commendation  of  the 
church  in  Pergamus,  that  they  held  fast  his  name,  and  had  not  de- 
nied his  faith.  Nor  are  they  worthy  the  name  of  Christians,  who, 
though  the  Lord  by  his  Providence  call  them  publicly  to  own  the 
truth  they  have  professed,  shall  nevertheless  refuse  to  declare  what 
they  believe,  as  to  those  great  and  fundamental  principles  in  the 
doctrine  of  Christ,  the  knowledge  whereof  is  necessary  unto  salva- 
tion. We  find  how  ready  the  apostle  was  to  make  a  confession  of 
his  Faith  ;  though  for  that  hope's  sake  he  was  accused  and  put  in 
chains.  And  the  martyrs  of  Jesus,  who  have  laid  down  their 
lives  in  bearing  witness  to  the  truth,  against  the  infidelity,  idolatry, 
heresy,  apostacy  of  the  world,  when  Pagan,  Arian,  or  overspread 
with  Popish  darkness  :  Having  their  feet  shod  with  the  preparation 
of  the  gospel  of  peace,  were  free  and  forward  in  their  testimony, 
confessing  the  truth,  yea,  sealing  it  with  their  blood.  "With  the 
heart  man  believeth  unto  righteousness,  and  with  the  mouth  con- 
fession is  made  unto  salvation.  Rom.  x.  10 .  Nor  is  there  a  grea- 
ter evidence  of  being  in  a  state  of  salvation,  than  such  a  confes- 
sion, if  made  in  times  or  places  where  men  are  exposed  to  utmost 
suffering  upon  that  account.  1  John  iv,  15.  And  if  confession  of 
faith  be,  in  some  cases  of  such  importance  and  necessity,  as  hath 
been  expressed  •  it  must  needs  be  in  itself,  a  work  pleasing  in  the 
sight  of  God,  for  his  servants  to  declare  unto  the  world  what  those 
principles  of  truth  are  which  they  have  received,  and  are,  by  the 
help  of  Christ,  purposed  to  live  and  die  in  the  stedfast  profession  of. 
Some  of  the  Lord's  worthies  have  been  of  renown  among  his  peo- 
ple in  this  respect  5  especially  IrcBnius  and  Athonasms  of  old,  and 
of  latter  times  Beza,  all  whose,  (not  to  mention  others,)  Confessions, 
with  the  advantage  which  the  church  of  God  hath  received  there- 
by, are  famously  known. 

And  it  must  needs  tend  much  to  the  honor  of  the  dear  and  bless- 
ed name  of  the  Lord  Jesus,  in  case  many  churches  do  join  together 
in  their  testimony.  How  signally  the  Lord  hath  owned  the  Con- 
fession of  the  four  general  Synods  or  Councils  for  the  suppression 
of  the  heresies  of  those  times,  needs  not  to  be  said,  since  no  man 
can  be  ignorant  thereof,  that  hath  made  it  his  concern  to  be  ac- 
quainted with  things  of  this  nature.  The  Confession  of  the  Bohe- 
mians, of  the  Waldeiises,  and  of  the  reformed  Protestant  churches 


260  PREFACE. 

abroad,  (which  also,  to  shew  what  harmony  in  respect  of  doctrine 
there  is  among  all  sincere  professors  of  the  truth,  have  been  pub- 
lished in  one  volume,)  all  these  have  been  of  singular  use,  not  on- 
ly to  those  that  lived  in  the  ages  when  these  declarations  were 
emitted,  but  unto  posterity,  yea,  unto  this  day. 

There  have  been  some  who  have  reflected  upon  these  New-Eng- 
lish churches  for  our  defect  in  this  matter,  as  if  our  principles 
were  unknown  ;  whereas  it  is  well  known,  that  as  to  matters  of 
doctrine  we  agree  with  other  reformed  churches.  Nor  was  it  that, 
but  what  concerns  worship  and  discipline,  that  caused  our  fathers 
to  come  into  this  wilderness,  while  it  was  a  land  not  sown,  that  so 
they  might  have  liberty  to  practise  accordingly.  And  it  is  a  ground 
of  holy  rejoicing  before  the  Lord,  that  now  there  is  no  advantage 
left  for  those  that  may  be  disaffected  towards  us,  to  object  anything 
of  that  nature  against  us.  For  it  hath  pleased  the  only  wise  God 
so  to  dispose  in  his  Providence,  as  that  the  elders  and  messengers 
of  the  churches  in  the  colony  of  Massachusetts,  in  JSTew  England, 
did,  by  the  call  and  encouragement  of  the  honored  General  Court, 
meet  together  Sept.  10,  1679. 

This  synod  at  their  2d  session,  which  was  May  12,  1680,  con- 
sulted and  considered  of  a  Confession  of  Faith.  That  which  was 
consented  unto  by  the  elders  and  messengers  of  the  congregational 
churches  in  England,  who  met  at  the  Savoy  (being  for  the  most 
part,  some  small  variations  excepted,  the  same  with  that  which  was 
agreed  upon  first  by  the  Assembly  at  Westminister,  and  was  ap- 
proved of  by  the  Synod  at  Cambridge  in  JVerv  England,  Anno 
1648,  as  also  by  a  General  Assembly  in  Scotland)  was  twice  pub- 
licly read,  examined  and  approved  of;  that  little  variation  which 
we  have  made  from  the  one,  in  compliance  with  the  other  may  be 
seen  by  those  who  please  to  compare  them.  But  we  have  (for  the 
main)  chosen  to  express  ourselves  in  the  words  of  those  Reverend 
Assemblies,  that  so  we  might  not  only  with  one  heart,  but  with 
one  mouth  glorify  God,  and  our  Lord  Jesus  Christ. 

As  to  what  concerns  church-government,  we  refer  to  the  Plat- 
form of  Discipline  agreed  upon  by  the  elders  and  messengers  of 
those  churches,  Anno  1648,  and  solemnly  owned  and  confirmed  by 
the  late  Synod. 

What  hours  of  temptation  may  overtake  these  churches,  is  not 
for  us  to  say.  Only  the  Lord  doth  many  times  so  order  things, 
that  when  his  people  have  made  a  good  Confession,  they  shall  be 
put  upon  the  trial  one  way  or  other,  to  see  whether  they  have  (or 
who  among  them  hath  not)  been  sincere  in  what  they  have  done. 

The  Lord  grant  that  the  loins  of  our  minds  may  be  so  girt  a- 
bout  with  truth,  that  we  may  be  able  to  withstand  in  the  evil  day, 
and  having  done  all;  to  stand- 


CONFESSION  OF  FAITH. 


CHAPTER   I. 


OF  THE  HOLY  SCRIPTURE. 

Although  the  light  of  nature,  and  the  worhs  of  crea- 
tion and  providence,  do  so  far  manifest  the  goodness, 
wisdom  and  power  of  God,  as  to  leave  men  unexcusable  ; 
yet  are  they  not  sufficient  to  give  that  knowledge  of  God 
and  of  his  will,  which  is  necessary  unto  salvation.  There- 
fore it  pleased  the  Lord  at  sundr}?-  times,  and  in  divers 
manners  to  reveal  himself,  and  to  declare  his  will  unto 
his  church  ;  and  afterwards  for  ihe  better  preserving  and 
propagating  of  the  truth,  and  for  the  more  sure  establish- 
ment and  comfort  of  the  church  against  the  corruption  of 
the  flesh,  and  the  malice  of  satan  and  of  the  world,  to 
commit  the  same  wholly  to  writing  :  which  maketh  the 
holy  Scripture  to  be  most  necessary  ;  those  former  ways 
of  God's  revealing  his  will  unto  his  people  being  now 
ceased. 

2.  Under  the  name  of  holy  Scripture,  or  the  word  of 
God  written,  are  now  contained  all  the  books  of  the  Old 
and  New  Testament,  which  are  these  ; 

Of  the  Old  Testament. 

Genesis,  Exodus,  Leviticus,  Numbers,  Deuteronomy, 
Joshua,  Judges,  Ruth,  1  Samuel,  2  Samuel,  1  Kings,  2 
Kings,  1  Chronicles,  2  Chronicles,  Ezra,  Nehemiah, 
Esther,  Job,  Psalms,  Proverbs,  Ecclesiastes,  the  Song  of 


262  CONFESSION    OF    FAITH. 

Songs,  Isaiah,  Jeremiah,  Lamentations,  Ezekiel,  Daniel^ 
Hosea,  Joel,  Amos,  Obadiah,  Jonah,  Micah,  Nahum, 
Habakkuk,  Zephaniah,  Haggai,  Zachariah,  Malachi. 

Of  the  New  Testament. 

Matthew,  Mark,  Luke,  John,  the  Acts  of  the  Apos- 
tles, Paul's  epistle  to  the  Romans,  1  Corinthians,  2  Cor- 
inthians, Galatians,  Ephesians,  Philippians,  Colossians, 
1  Thessalonians,  2  Thessalonians,  1  to  Timothy,  2  to 
Timothy,  to  Titus,  to  Philemon,  the  Epistle  to  the  He- 
brews, the  Epistle  of  James,  the  first  and  second  Epis- 
tles of  Peter,  the  first,  second  and  third  Epistles  of  John, 
the  Epistle  of  Jude,  the  Revelation. 

All  which  are  given  by  inspiration  of  God  to  be  the 
rule  of  faith  and  life. 

3.  The  books  commonly  called  Apocrypha,  not  being 
of  divine  inspiration,  are  no  part  of  the  canon  of  the 
Scripture ;  and  therefore  are  of  no  authority  in  the 
church  of  God,  nor  to  be  any  otherwise  approved  or 
made  use  of,  than  other  human  writings. 

4.  The  authority  of  the  holy  Scripture,  for  which  it 
ought  to  be  believed  and  obeyed,  dependeth  not  upon 
the  testimony  of  any  man  or  church,  but  wholly  upon 
God  (who  is  truth  itself)  the  author  thereof;  and  there- 
fore it  is  to  be  received,  because  it  is  the  word  of  God. 

5.  We  may  be  moved  and  induced  by  the  testimony  of 
the  church,  to  an  high  and  reverend  esteem  of  the  holy 
Scripture.  And  the  heavenliness  of  the  matter,  the  effi- 
cacy of  the  doctrine,  the  majesty  of  the  style,  the  consent 
of  all  the  parts,  the  scope  of  the  whole,  (which  is,  to  give 
all  glory  to  God,)  the  full  discovery  it  makes  of  the  only 
way  of  man's  salvation,  the  many  other  incomparable  ex- 
cellencies, and  the  entire  perfection  thereof,  are  argu- 
ments whereby  it  doth  abundantly  evidence  itself  to  be 

the  word  of  God.     Yet  notwithstanding,  our  full  persua- 


CONFESSION    OF    FAITH.  263 

sion  and  assurance  of  the  infallible  truth  and  divine  au- 
thority thereof,  is  from  the  inward  work  of  the  holy  Spir- 
it, bearing  witness  by,  and  with  the  word  in  our  heart. 

6.  The  whole  council  of  God  concerning  all  things 
necessary  for  his  own  glory,  man's  salvation,  faith  and 
life,  is  either  set  down  in  Scripture,  or  by  good  and  nec- 
essary consequence  may  be  deduced  from  Scripture ;  un- 
to which  nothing  at  any  time  is  to  be  added,  whether  by 
new  revelation  of  the  Spirit,  or  traditions  of  men.  Nev- 
ertheless we  acknowledge  the  inward  illumination  of  the 
Spirit  of  God  to  be  necessary  for  the  saving  understand- 
ing of  such  things  as  are  revealed  in  the  word :  and  that 
there  are  some  circumstances  concerning  the  worship  of 
God  and  government  of  the  church,  common  to  human 
actions  and  societies,  which  are  to  be  ordered  by  the 
light  of  nature  and  Christian  prudence,  according  to  the 
general  rules  cf  the  word,  which  are  always  to  be  ob- 
served. 

7.  All  things  in  Scripture  are  not  alike  plain  in  them- 
selves, nor  alike  clear  unto  all.  Yet  those  things  which 
are  necessary  to  be  known,  believed  and  observed  for 
salvation,  are  so  clearly  propounded  and  opened  in  some 
place  of  Scripture  or  other,  that  not  only  the  learned, 
but  the  unlearned,  in  a  due  use  of  the  ordinary  means, 
may  attain  unto  a  sufficient  understanding  of  them. 

8.  The  Old  Testament  in  Hebrew,  (which  was  the  na- 
tive language  of  the  people  of  God  of  old,)  and  the  New 
Testament  in  Greek,  (which  at  the  time  of  writing  of  it 
was  most  generally  known  to  the  nations,)  being  imme- 
diately inspired  by  God,  and  by  his  singular  care  and 
providence  kept  pure  in  all  ages,  are  therefore  authen- 
tical ;  so  as  in  all  controversies  of  religion,  the  church  is 
finally  to  appeal  unto  them.  But  because  these  original 
tongues  are  not  known  to  all  the  people  of  God,  who 
have  right  unto  and  interest  in  the  Scripture,  and  are 


264  CONFESSION    OF    FAITH. 

commanded  in  the  fear  of  God  to  read  and  search  them ; 
therefore  they  are  to  be  translated  into  the  vulgar  lan- 
guage of  every  nation  unto  which  they  come,  that  the 
word  of  God  dwelling  plentifully  in  all,  they  may  worship 
him  in  an  acceptable  manner,  and  through  patience  and 
comfort  of  the  Scriptures  may  have  hope. 

9.  The  infallible  rule  of  interpretation  of  Scripture,  is 
the  Scripture  itself;  and  therefore  when  there  is  a  ques- 
tion about  the  true  and  full  sense  of  any  Scripture, 
(which  is  not  manifold,  but  one,)  it  must  be  searched  and 
known  by  other  places,  that  speak  more  clearly. 

10.  The  supreme  Judge,  by  which  all  controversies  of 
religion  are  to  be  determined,  and  all  decrees  of  coun- 
cils, opinions  of  ancient  writers,  doctrines  of  men  and 
private  spirits,  are  to  be  examined,  and  in  whose  sen- 
tence we  are  to  rest,  can  be  no  other,  but  the  holy  Scrip- 
tures delivered  by  the  Spirit ;  into  which  Scripture  so 
delivered,  our  faith  is  finally  resolved. 


CHAPTER  II. 


OF  GOD,  AND  OF  THE  HOLY  TRINITY. 

There  is  but  one  only  living  and  true  God,  who  is  in- 
finite in  being  and  perfection,  a  most  pure  Spirit,  invisi- 
ble, without  body,  parts,  or  passions,  immutable,  im- 
mense, eternal,  incomprehensible,  almighty,  most  wise, 
most  holy,  most  free,  most  absolute,  working  all  things 
according  to  the  council  of  his  own  immutable  and  most 
righteous  will,  for  his  own  glory  ;  most  loving,  gracious, 
merciful,  long-suffering,  abundant  in  goodness  and  truth, 
forgiving  iniquity,  transgression  and  sin,  the  rewarder  of 
them  that  diligentlv  seek  him,  and  withal,  most  just  and 


CONFESSION    OF    FAITH.  265 

terrible  in  his  judgments,  hating  all  sin,  and  who  will  by- 
no  means  clear  the  guilty. 

2.  God  hath  all  life,  glory,  goodness,  blessedness,  in, 
and  of  himself ;  and  is  alone  in,  and  unto  himself,  all- 
sufficient,  not  standing  in  need  of  any  creatures  which  he 
hath  made,  nor  deriving  any  glory  from  them,  but  only 
manifesting  his  own  glory  in,  by,  unto,  and  upon  them. 
He  is  the  alone  fountain  of  all  being,  of  whom,  through 
whom,  and  to  whom  are  all  things  ;  and  hath  most  sove- 
reign dominion  over  them,  to  do  by  them,  for  them,  or 
upon  them,  whatsoever  himself  pleaseth.  In  his  sight  all 
things  are  open  and  manifest,  his  knowledge  is  infinite, 
infallible  and  independent  upon  the  creature,  so  as  noth- 
ing is  to  him  contingent  or  uncertain.  He  is  most  holy 
in  all  his  councils,  in  all  his  works,  and  in  all  his  com- 
mands. To  him  is  due  from  angels  and  men,  and  every 
other  creature,  whatsoever  worship,  service,  or  obedi- 
ence, as  creatures,  they  owe  unto  the  creator,  and  what- 
ever he  is  further  pleased  to  require  of  them. 

3.  In  the  unity  of  the  God-head  there  be  three  per- 
sons, of  one  substance,  power,  and  eternity,  God  the  Fa- 
ther, God  the  Son,  and  God  the  Holy  Ghost :  The  Father 
is  of  none,  neither  begotten,  nor  proceeding;  the  Son  is 
eternally  begotten  of  the  Father  ;  the  Holy  Ghost  eter- 
nally proceeding  from  the  Father  and  the  Son.  Which 
doctrine  of  the  Trinity  is  the  foundation  of  all  our  com- 
munion with  God,  and  comfortable  dependence  upon 
him. 


23 


266  CONFESSION    OF    FAITH, 

CHAPTER  III. 

OF  GOD'S  ETERNAL  DECREE. 

God  from  all  eternity  did  by  the  most  wise  and  holy 
counsel  of  his  own  will,  freely  and  unchangeably  ordain 
whatsoever  comes  to  pass  :  yet  so,  as  thereby  neither  is 
God  the  author  of  sin,  nor  is  violence  offered  to  the  will 
of  the  creatures,  nor  is  the  liberty  or  contingency  of  sec- 
ond causes  taken  away,  but  rather  established. 

2.  Although  God  knows  whatsoever  may  or  can  come 
to  pass  upon  all  supposed  conditions,  yet  hath  he  not  de- 
creed any  thing,  because  he  foresaw  it  as  future,  or  as 
that  which  would  come  to  pass  upon  such  conditions. 

3.  By  the  decree  of  God  for  the  manifestation  of  his 
glory,  some  men  and  angels  are  predestinated  unto  ever- 
lasting life,  and  others  fore-ordained  to  everlasting  death. 

4.  These  angels  and  men  thus  predestinated,  and  fore- 
ordained, are  particularly  and  unchangeably  designed, 
and  their  number  is  so  certain  and  definite,  that  it  can- 
not be  either  increased  or  diminished. 

5.  Those  of  mankind  who  are  predestinated  unto  life, 
God,  before  the  foundation  of  the  world  was  laid,  accord- 
ing to  his  eternal  and  immutable  purpose,  and  the  secret 
counsel  and  good  pleasure  of  his  will,  hath  chosen  in 
Christ  unto  everlasting  glory,  out  of  his  mere  free  grace 
and  love,  without  any  foresight  of  faith  or  good  works,  or 
perseverance  in  either  of  them,  or  any  other  thing  in  the 
creature,  as  conditions  or  causes  moving  him  thereunto, 
and  all  to  the  praise  of  his  glorious  grace. 

6.  As  God  hath  appointed  the  elect  unto  glory,  so  hath 
he  by  the  eternal  and  most  free  purpose  of  his  will  fore- 
ordained all  the  means  thereunto  :  wherefore  they  who  are 
elected,  being  fallen  in  Adam,  are  redeemed  by  Christ, 


CONFESSION    OF    FAITH.  267 

are  effectually  called  unto  faith  in  Christ  by  his  Spirit 
working  in  due  season,  are  justified,  adopted,  sanctified, 
and  kept  by  his  power,  through  faith,  unto  salvation. 
Neither  are  any  other  redeemed  by  Christ,  or  effectually 
called,  justified,  adopted,  sanctified  and  saved,  but  the 
elect  only. 

7.  The  rest  of  mankind  God  hath  pleased,  according 
to  the  unsearchable  counsel  of  his  own  will,  whereby  he 
extendeth  or  withholdeth  mercy,  as  he  pleaseth,  for  the 
glory  of  his  sovereign  power  over  his  creatures,  to  pass 
by,  and  to  ordain  them,  to  dishonor  and  wrath  for  their 
sin,  to  the  praise  of  his  glorious  justice. 

8.  The  doctrine  of  this  high  mystery  of  predestination, 
is  to  be  handled  with  special  prudence  and  care,  that 
men  attending  the  will  of  God  revealed  in  his  word,  and 
yielding  obedience  thereunto,  may  from  the  certainty  of 
their  effectual  vocation,  be  assured  of  their  eternal  elec- 
tion. So  shall  this  doctrine  afford  matter  of  praise,  rev- 
erence and  admiration  of  God,  and  of  humility,  diligence, 
and  abundant  consolation  to  all  that  sincerely  obey  the 
gospel. 


CHAPTER  IV. 

OF   CREATION. 

It  pleased  God  the  Father,  Son,  and  Holy  Ghost,  for 
the  manifestation  of  the  glory  of  his  eternal  power,  wis- 
dom and  goodness,  in  the  beginning  to  create  or  make  of 
nothing  the  world,  and  all  things  therein,  whether  visible 
or  invisible,  in  the  space  of  six  days,  and  all  very  good. 

2.  After  God  had  made  all  other  creatures,  he  created 
man,  male  and  female,  with  reasonable  and  immortal 
souls,  endued  with  knowledge,  righteousness  and  true 
holiness,  after  his  own  image,  having  the  law  of  God 


268  CONFESSION    OF    FAITH. 

written  in  their  heart,  and  power  to  fulfil  it ;  and  yet  un- 
der a  possibility  of  transgressing,  being  left  to  the  liberty 
of  their  own  will,  which  was  subject  to  change.  Besides 
this  law  written  in  their  hearts,  they  received  a  command 
not  to  eat  of  the  tree  of  knowledge  of  good  and  evil ; 
which  while  they  kept,  they  were  happy  in  their  com- 
munion with  God,  and  had  dominon  over  the  creatures. 


CHAPTER  V. 

OF  PROVIDENCE. 


God  the  great  creator  of  all  things,  doth  uphold,  direct, 
dispose,  and  govern  all  creatures,  actions  and  things,  from 
the  greatest  even  to  the  least,  by  his  most  wise  and  holy 
providence,  according  to  his  infallible  fore-knowledge, 
and  the  free  and  immutable  counsel  of  his  own  will,  to 
the  praise  of  the  glory  of  his  wisdom,  power,  justice, 
goodness  and  mercy. 

2.  Although  in  relation  to  the  fore-knowledge  and  de- 
cree of  God,  the  first  cause,  all  things  come  to  pass  im- 
mutably, and  infallibly  ;  yet  by  the  same  providence  he 
ordereth  them  to  fall  out,  according  to  the  nature  of  sec- 
ond causes,  either  necessarily,  freely,  or  contingently. 

3.  God  in  his  ordinary  providence  maketh  use  of 
means,  yet  is  free  to  work  without,  above,  and  against 
them  at  his  pleasure. 

.  4.  The  almighty  power,  unsearchable  wisdom,  and  the 
infinite  goodness  of  God,  so  far  manifest  themselves  in 
his  providence,  in  that  his  determinate  counsel  extend- 
eth  itself  even  to  the  first  fall,  and  all  other  sins  of  angels 
and  men,  (and  that  not  by  a  bare  permission,)  which  al- 
so he  most  wisely  and  powerfully  boundeth,  and  other- 


CONFESSION    OF    FAITH. 


2G§ 


wise  ordereth  and  governeth  in  a  manifold  dispensation, 
to  his  own  most  holy  ends,  yet  so  as  the  sinfulness  thereof 
proceedeth  only  from  the  creature,  and  not  from  God, 
who  being  most  holy  and  righteous,  neither  is,  nor  can 
be  the  author  or  approver  of  sin. 

5.  The  most  wise,  righteous  and  gracious  God  doth  of- 
tentimes leave  for  a  season,  his  own  children  to  manifold 
temptations  and  the  corruptions  of  their  own  hearts,  to 
chastise  them  for  their  former  sins,  or  to  discover  unto 
them  the  hidden  strength  of  corruption,  and  deceitful- 
ness  of  their  hearts,  that  they  may  be  humbled,  and  to 
raise  them  to  a  more  close  and  constant  dependence  for 
their  support  upon  himself,  and  to  make  them  more 
watchful  against  all  future  occasions  of  sin,  and  for  sun- 
dry other  just  and  holy  ends. 

6.  As  for  those  wicked  and  ungodly  men,  whom  God 
as  a  righteous  judge  for  former  sins,  doth  blind  and  hard- 
en, from  them  he  not  only  withholdeth  his  grace,  where- 
by they  might  have  been  enlightened  in  their  understand- 
ings, and  wrought  upon  in  their  hearts ;  but  sometimes 
also  withdraweth  the  gifts  which  they  had,  and  exposeth 
them  to  such  objects,  as  their  corruption  makes  occa? 
sions  of  sin ;  and  withal  gives  them  over  to  their  own 
lusts,  the  temptations  of  the  world,  and  the  power  of  sa- 
tan,  whereby  it  comes  to  pass  that  they  harden  them- 
selves, even  under  those  means  which  God  useth  for  the 
softening  of  others. 

7.  As  the  providence  of  God  doth  in  general  reach  to 
all  creatures,  so  after  a  most  special  manner  it  taketh 
care  of  his  church,  and  disposeth  all  things  for  the  good 
thereof. 


83* 


270  CONFESSION    OF    FAITH. 


CHAPTER  VI. 


OF   THE   FALL   OF  MAN,   OF  SIN,   AND   OF   THE 
PUNISHMENT   THEREOF. 

God  having  made  a  covenant  of  works  and  life  there- 
upon, with  our  first  parents,  and  all  their  posterity  in 
them,  they  being  seduced  by  the  subtility  and  temptation 
of  Satan,  did  wilfully  transgress  the  law  of  their  creation, 
and  break  the  covenant  by  eating  the  forbidden  fruit. 

2.  By  this  sin  they,  and  we  in  them,  fell  from  original 
righteousness  and  communion  with  God,  and  so  became 
dead  in  sin,  and  wholly  defiled  in  all  the  faculties  and 
parts  of  soul  and  body. 

3.  They  being  the  root,  and  by  God's  appointment 
standing  in  the  room  and  stead  of  all  mankind,  the  guilt 
of  this  sin  is  imputed,  and  corrupted  nature  conveyed  to 
all  their  posterity  descending  from  them  by  ordinary  gen- 
eration. 

4.  From  this  original  corruption,  whereby  we  are  ut- 
terly indisposed,  disabled,  and  made  opposite  to  all  good, 
and  wholly  inclined  to  all  evil,  do  proceed  all  actual 
transgressions. 

5.  This  corruption  of  nature  during  this  life,  doth  re- 
main in  those  that  are  regenerated  ;  and  although  it  be 
through  Christ  pardoned  and  mortified,  yet  both  itself, 
and  all  the  motions  thereof,  are  truly  and  properly  sin. 

6.  Every  sin,  both  original  and  actual,  being  a  trans- 
gression of  the  righteous  law  of  God,  and  contrary  there- 
unto, doth  in  its  own  nature  bring  guilt  upon  the  sinner, 
whereby  he  is  bound  over  to  the  wrath  of  God,  and  curse 
of  the  law,  and  so  made  subject  to  death,  with  all  mise- 
ries spiritual,  temporal  and  eternal. 


CONFESSION   OF    FAITH.  271 

CHAPTER  VII. 
OF  GOD'S  COVENANT  WITH  MAN. 

The  distance  between  God  and  the  creature  is  so 
great,  that,  although  reasonable  creatures  do  owe  obedi- 
ence to  him  as  their  creator,  yet  they  could  never  have 
attained  the  reward  of  life,  but  by  some  voluntary  conde- 
scension on  God's  part,  which  he  hath  been  pleased  to  ex- 
press by  way  of  covenant. 

2.  The  first  covenant  made  with  man,  was  a  covenant 
of  works,  wherein  life  was  promised  to  Adam,  and  in  him 
to  his  posterity,  upon  condition  of  perfect  and  personal 
obedience. 

3.  Man  by  his  fall  having  made  himself  incapable  of 
life  by  that  covenant,  the  Lord  was  pleased  to  make  a 
second,  commonly  called  the  covenant  of  grace,  wherein 
he  freely  offereth  unto  sinners  life  and  salvation  by  Jesus 
Christ,  requiring  of  them  faith  in  him  that  they  may  be 
saved  and  promising  to  give  unto  all  those  that  are  or- 
dained unto  life  his  holy  Spirit  to  make  them  willing 
and  able  to  believe. 

4.  This  covenant  of  grace  is  frequently  set  forth  in 
Scripture  by  the  name  of  a  testament,  in  reference  to  the 
death  of  Jesus  Christ  the  testator,  and  to  the  everlasting 
inheritance,  with  all  things  belonging  to  it  therein  be- 
queathed. 

5.  Although  this  covenant  hath  been  differently  and 
variously  administered  in  respect  of  ordinances  and  in- 
stitutions in  the  time  of  the  law,  and  since  the  coming  of 
Christ  in  the  flesh  ;  yet  for  the  substance  and  efficacy  of 
it  to  all  its  spiritual  and  saving  ends,  it  is  one  and  the 
same  ;  upon  the  account  of  which  various  dispensations, 
it  is  called  the  Old  and  New  Testament. 


272  CONFESSION    OF    FAITH. 

CHAPTER  VIII. 
OF  CHRIST  THE  MEDIATOR. 

It  pleased  God  in  his  eternal  purpose,  to  choose  and 
ordain  the  Lord  Jesus,  his  only  begotten  Son,  according 
to  a  covenant  made  between  them  both,  to  be  the  media- 
tor between  God  and  man  ;  the  prophet,  priest  and  king, 
the  head  and  Savior  of  his  church,  the  heir  of  all 
things  and  judge  of  the  world  :  unto  whom  he  did  from 
all  eternity  give  a  people  to  be  his  seed,  and  to  be  by  him 
in  time  redeemed,  called,  justified,  sanctified  and  glori- 
fied. 

2.  The  son  of  God,  the  second  person  in  the  Trinity, 
being  very  and  eternal  God,  of  one  substance,  and  equal 
with  the  Father,  did,  when  the  fulness  of  time  was  come, 
take  upon  him  man's  nature,  with  all  the  essential  prop- 
erties and  common  infirmities  thereof,  yet  without  sin, 
being  conceived  by  the  power  of  the  Holy  Ghost  in  the 
womb  of  the  virgin  Mary,  of  her  substance  :  so  that  two 
whole,  perfect  and  distinct  natures,  the  god-head  and  the 
manhood,  were  inseparably  joined  together  in  one  per- 
son, without  conversion,  composition,  or  confusion ;  which 
person,  is  very  God  and  very  man,  yet  one  Christ,  the  on- 
ly mediator  between  God  and  man. 

8.  The  Lord  Jesus  in  his  human  nature,  thus  united 
to  the  divine  in  the  person  of  the  Son,  was  sanctified  and 
anointed  with  the  holy  Spirit  above  measure  ;  having  in 
him  all  the  treasures  of  Avisdom  and  knowledge,  in  whom 
it  pleased  the  Father  that  all  fulness  should  dwell,  to  the 
end  that  being  holy,  harmless,  undefiled  and  full  of  grace 
and  truth,  he  might  be  thoroughly  furnished  to  execute 
the  office  of  a  mediator  and  surety ;  which  office  he  took 
not  unto  himself,  but  was  thereunto  called  by  his  Father, 


CONFESSION    OF    FAITH.  273 

who  also  put  all  power  and  judgment  into  his  hands,  and 
gave  him  commandment  to  execute  the  same. 

4.  This  office  the  Lord  Jesus  Christ  did  most  willingly 
undertake  ;  which  that  he  might  discharge,  he  was  made 
under  the  law,  and  did  perfectly  fulfil  it,  and  underwent 
the  punishment  due  to  us  which  we  should  have  borne 
and  suffered,  being  made  sin  and  a  curse  for  us,  endur- 
ing most  grievous  torments  immediately  from  God  in  his 
soul,  and  most  painful  sufferings  in  his  body,  was  cruci- 
fied, and  died,  was  buried,  and  remained  under  the  pow- 
er of  death,  yet  saw  no  corruption ;  on  the  third  day  he 
arose  from  the  dead  with  the  same  body  in  which  he  suf- 
fered, with  which  also  he  ascended  into  heaven,  and 
there  sitteth  at  the  right  hand  of  his  Father,  making  in- 
tercession, and  shall  return  to  judge  men  and  angels  at 
the  end  of  the  world. 

5.  The  Lord  Jesus  by  his  perfect  obedience  and  sacri- 
fice of  himself,  which  he  through  the  eternal  Spirit  once 
offered  up  unto  God,  hath  fully  satisfied  the  justice  of 
God  and  purchased  not  only  reconciliation,  but  an  ever- 
lasting inheritance  in  the  kingdom  of  heaven,  for  all 
those  whom  the  Father  hath  given  unto  him. 

6.  Although  the  work  of  redemption  was  not  actually 
by  Christ  till  after  his  incarnation,  yet  the  virtue,  effica- 
cy and  benefits  thereof  communicated  to  the  elect  in  all 
ages,  successively  from  the  beginning  of  the  world,  in 
and  by  those  promises,  types  and  sacrifices,  wherein  he 
was  revealed  and  signified  to  be  the  seed  of  the  woman, 
which  should  bruise  the  serpent's  head,  and  the  lamb, 
slain  from  the  beginning  of  the  world,  being  yesterday 
and  to-day  the  same,  and  forever. 

7.  Christ  in  the  work  of  mediation  acteth  according 
to  both  natures,  by  each  nature  doing  that  which  is  prop- 
er to  itself;  yet  by  reason  of  the  unity  of  the  person,  that 
which  is  proper  to  one  nature,  is  sometimes  in  Scripture 


274  CONFESSION    OF    FAITH. 

attributed  to  the    person    denominated   by  the  other  na- 
ture. 

8.  To  all  those  for  whom  Christ  hath  purchased  re- 
demption, he  doth  certainly  and  effectually  apply  and 
communicate  the  same,  making  intercession  for  them, 
and  revealing  unto  them  in  and  by  the  word,  mysteries 
of  salvation,  effectually  persuading  them  by  his  Spirit  to 
believe  and  obey,  and  governing  their  hearts  by  his  word 
and  Spirit,  overcoming  all  their  enemies  by  his  almighty 
power  and  wisdom,  in  such  manner  and  ways  as  are 
most  consonant  to  his  wonderful  and  unsearchable  dis- 
pensation. 


CHAPTER  IX. 

OF  FREE-WILL. 


God  hath  endued  the  will  of  man  with  that  natural  lib- 
erty and  power  of  acting  upon  choice,  that  it  is  neither 
forced,  nor  by  any  absolute  necessity  of  nature  determin- 
ed to  do  good  or  evil. 

2.  Man  in  his  state  of  innocency  had  freedom  and 
power  to  will  and  to  do  that  which  was  good  and  well- 
pleasing  to  God ;  but  yet  mutably,  so  that  he  might  fall 
from  it. 

3.  Man  by  his  fall  into  a  state  of  sin,  hath  wholly  lost 
all  ability  of  will  to  any  spiritual  good  accompanying  sal- 
vation, so  as  a  natural  man,  being  altogether  averse 
from  that  good,  and  dead  in  sin,  is  not  able  by  his  own 
strength  to  convert  himself,  or  to  prepare  himself  there- 
unto. 

4.  When  God  converts  a  sinner,  and  translates  him 
into  a  state  of  grace,  he  freeth  him  from  his  natural  bond- 
dage  under  sin,  and  by  his  grace  alone  enables  him  free- 


CONFESSION    OF    FAITH.  275 

ly  to  will  and  to  do  that  which  is  spiritually  good ;  yet  so 
as  that  by  reason  of  his  remaining  corruption,  he  doth 
not  perfectly,  nor  only  will  that  which  is  good,  but  doth 
also  will  that  which  is  evil. 

5.  The  will  of  man  is  made  perfectly  and  immutably 
free  to  good  alone  in  the  state  of  glory  only. 


CHAPTER  X. 


OF   EFFECTUAL   CALLING. 


All  those  whom  God  hath  predestinated  unto  life,  and 
those  only,  he  is  pleased  in  his  appointed  and  accepted 
time,  effectually  to  call  by  his  word  and  Spirit,  out  of 
that  state  of  sin  and  death  in  which  they  are  by  nature, 
to  grace  and  salvation  by  Jesus  Christ,  enlightening  their 
minds  spiritually  and  savingly  to  understand  the  things 
of  God,  taking  away  their  heart  of  stone,  and  giving  un- 
to them  an  heart  of  flesh,  renewing  their  wills,  and  by  his 
almighty  power  determining  them  to  that  which  is  good, 
and  effectually  drawing  them  to  Jesus  Christ :  yet  so,  as 
they  come  most  freely,  being  made  willing  by  his  grace. 

2.  This  effectual  call  is  of  God's  free  and  special  grace 
alone,  not  from  any  thing  at  all  foreseen  in  man,  who  is 
altogether  passive  therein,  until  being  quickened  and  re- 
newed by  the  holy  Spirit,  he  is  thereby  enabled  to  an- 
swer this  call,  and  to  embrace  the  grace  offered  and  con- 
veyed in  it. 

3.  Elect  infants  dying  in  infancy,  are  regenerated  and 
saved  by  Christ,  who  worketh  when,  and  where,  and  how 
he  pleaseth  :  so  also  are  all  other  elect  persons,  who  are 
incapable  of  being  outwardly  called  by  the  ministry  of 
the  word. 

4.  Others  not  elected,  although  they  may  be  called  by 


276  CONFESSION    OF   FAITH. 

the  ministry  of  the  word,  and  may  have  some  common  op- 
erations of  the  Spirit,  yet  not  being  effectually  drawn  by 
the  Father,  they  neither  do  nor  can  come  to  Christ,  and 
therefore  cannot  be  saved  ;  much  less  can  men  not  pro- 
fessing the  christian  religion,  be  saved  in  any  other  way 
whatsoever,  be  they  never  so  diligent  to  frame  their  lives 
according  to  the  light  of  nature,  and  the  law  of  that  re- 
ligion they  do  profess  :  and  to  assert  and  maintain  that 
they  may,  is  very  pernicious,  and  to  be  detested. 


CHAPTER  XL 

OF  JUSTIFICATION. 

Those  whom  God  effectually  calleth,  he  also  freely  jus- 
tifieth,  not  by  infusing  righteousness  into  them,  but  by 
pardoning  their  sins,  and  by  accounting  and  accepting 
their  persons  as  righteous,  not  for  any  thing  wrought  in 
them,  or  done  by  them,  but  for  Christ's  sake  alone  ;  nor 
by  imputing  faith  itself,  the  act  of  believing,  or  any  other 
evangelical  obedience  to  them,  as  their  righteousness, 
but  by  imputing  Christ's  active  obedience  unto  the  whole 
law,  and  passive  obedience  in  his  sufferings  and  death, 
for  their  whole  and  sole  righteousness,  they  receiving 
and  resting  on  him  and  his  righteousness  by  faith  : 
which  faith  they  have  not  of  themselves,  it  is  the  gift  of 
God. 

2.  Faith,  thus  receiving  and  resting  on  Christ  and  his 
righteousness,  is  the  alone  instrument  of  justification ; 
yet  it  is  not  alone  in  the  person  justified,  but  is  ever  ac- 
companied with  all  other  saving  graces,  and  is  no  dead 
faith,  but  worketh  by  love. 

3.  Christ  by  his  obedience  and  death  did  fully  dis- 
charge the  debt  of  all  those  that  are  justified,  and  did  by 


CONFESSION   OF    FAITH.  277 

the  sacrifice  of  himself,  in  the  blood  of  his  cross,  under- 
going in  their  stead  the  penalty  due  unto  them,  make  a 
proper,  real  and  full  satisfaction  to  God's  justice  in  their 
behalf:  yet  inasmuch  as  he  was  given  by  the  Father  for 
them,  and  his  obedience  and  satisfaction  accepted  in 
their  stead,  and  both  freely,  not  for  any  thing  in  them, 
their  justification  is  only  of  free  grace,  that  both  the  ex- 
act justice  and  rich  grace  of  God  might  be  glorified  in 
the  justification  of  sinners. 

4.  God  did  from  all  eternity  decree  to  justify  all  the 
elect,  and  Christ  did  in  the  fulness  of  time  die  for  their 
sms  and  rise  again  for  their  justification.  Nevertheless, 
they  are  not  justified  personally,  until  the  Holy  Spirit 
doth  in  due  time  actually  apply  Christ  unto  them. 

5.  God  doth  continue  to  forgive  the  sins  of  those  that 
are  justified  ;  and  although  they  can  never  fall  from  the 
state  of  justification,  yet  they  may  by  their  sins  fall  un. 
der  God's  fatherly  displeasure  :  and  in  that  condition 
they  have  not  usually  the  light  of  his  countenance  restor- 
ed unto  them,  until  they  humble  themselves,  confess 
their  sins,  beg  pardon,  and  renew  thedr  faith  and  repent- 
ance. 

6.  The  justification  of  believers  under  the  Old  Testa- 
ment, was  in  all  these  respects  one  and  the  same  with 
the  justification  of  believers  under  the  New  Testament. 


CHAPTER  XII. 
OF  ADOPTION. 

All  those  that  are  justified,  God  vouchsafeth  in  and 
for  his  only  Son  Jesus  Christ  to  make  partakers  of  the 
grace   of  adoption,   by  which  they  are  taken  into  the 

number,  and  enjoy  the  liberties  and  privileges  of  the 

24 


278  CONFESSION    OF    FAITH. 

children  of  God,  have  his  name  put  upon  them,  receive 
the  spirit  of  adoption,  have  access  to  the  throne  of  grace 
with  boldness,  are  enabled  to  cry  abba  Father,  are  pitied, 
protected,  provided  for  and  chastened  by  him  as  by  a  fa- 
ther, yet  never  cast  off,  but  sealed  to  the  day  of  redemp- 
tion, and  inherit  the  promises  as  heirs  of  everlasting 
salvation. 


CHAPTER  XIII. 
OF   SANCTIFICATION. 

They  that  are  effectually  called  and  regenerated,  being 
united  to  Christ,  having  a  new  heart  and  a  new  spirit  cre- 
ated in  them,  through  the  virtue  of  Christ's  death  and 
resurrection,  are  also  further  sanctified  really  and  per- 
sonally through  the  same  virtue,  by  his  word  and  Spirit 
dwelling  in  them,  the  dominion  of  the  whole  body  of  sin 
is  destroyed,  and  the  several  lusts  thereof  are  more  and 
more  weakened  and  mortified,  and  they  more  and  more 
quickened  and  strengthened  in  all  saving  graces,  to  the 
practice  of  all  holiness,  without  which  no  man  shall  see 
the  Lord. 

2.  This  sanctification  is  throughout  in  the  whole  man, 
yet  imperfect  in  this  life  ;  there  abide  still  some  remnants 
of  corruption  in  every  part,  whence  ariseth  a  continual 
and  irreconcilable  war,  the  flesh  lusting  against  the  Spir- 
it, and  the  Spirit  against  the  flesh. 

3  In  which  war,  although  the  remaining  corruption 
for  a  time  may  much  prevail,  yet  through  the  continual 
supply  of  strength  from  the  sanctifying  Spirit  of  Christ, 
the  regenerate  part  doth  overcome,  and  so  the  saints 
grow  in  grace,  perfecting  holiness  in  the  fear  of  God. 


CONFESSION    OF    FAITH.  279 

CHAPTER  XIV. 

OF   SAVING  FAITH. 

The  grace  of  faith,  whereby  the  elect  are  enabled  to 
believe  to  the  saving  of  their  souls,  is  the  work  of  the 
Spirit  of  Christ  in  their  hearts,  and  is  ordinarily  wrought 
by  the  ministry  of  the  word ;  by  which  also,  and  by  the 
administration  of  the  seals,  prayer,  and  other  means,  it  is 
increased  and  strengthened. 

2.  By  this  faith  a  Christian  believeth  to  be  true  what- 
soever is  revealed  in  the  word,  for  the  authority  of  God 
himself  speaketh  therein,  and  acteth  differently  upon  that 
which  each  particular  passage  thereof  containeth,  yield- 
ing obedience  to  the  commands,  trembling  at  the  threat- 
enings,  and  embracing  the  promises  of  God  for  this  life, 
and  that  which  is  to  come.  But  the  principle  acts  of  sa- 
ving faith  are  accepting,  receiving,  and  resting  upon 
Christ  alone,  for  justification,  sanctification,  and  eternal 
life,  by  virtue  of  the  covenant  of  grace. 

3.  This  faith,  although  it  be  different  in  degrees,  and 
may  be  weak  or  strong,  yet  it  is  in  the  least  degree  of  it 
different  in  the  kind  or  nature  of  it  (as  is  all  other  saving 
grace)  from  the  faith  and  common  grace  of  temporary  be- 
lievers ;  and  therefore,  though  it  may  be  many  times  as- 
sailed and  weakened,  yet  it  gets  the  victory,  growing  up 
in  many  to  the  attainment  of  a  full  assurance  through 
Christ,  who  is  both  the  author  and  finisher  of  our  faith. 


CHAPTER   XV. 

OF  REPENTANCE  UNTO  LIFE  AND  SALVATION. 

Such  of  the  elect  as  are  converted  at  riper  years,  hav- 
ing sometime  lived  in  the  state  of  nature,  and  therein 
served  divers  lusts  and  pleasures,  God  in  their  effectual 
calling  giveth  them  repentance  unto  life. 


280  CONFESSION    OF    FAITH. 

2.  Whereas  there  is  none  that  doth  good,  and  sinneth 
not,  and  the  best  of  men  may  through  the  power  and  de- 
ceitfulness  of  their  corruptions  dwelling  in  them,  with 
the  prevalency  of  temptation,  fall  into  great  sins  and 
provocations ;  God  hath  in  the  covenant  of  grace  merci- 
fully provided  that  believers  so  sinning  and  falling,  be  re- 
newed through  repentance  unto  salvation. 

3.  This  saving  repentance  is  an  evangelical  grace, 
whereby  a  person  being  by  the  Holy  Ghost  made  sensi- 
ble of  the  manifold  evils  of  his  sin,  doth  by  faith  in 
Christ  humble  himself  for  it  with  godly  sorrow,  detes- 
tation of  it,  and  self-abhorrency,  praying  for  pardon  and 
strength  of  grace,  with  a  purpose  and  endeavor  by  sup- 
plies of  the  Spirit,  to  walk  before  God  unto  all  well-pleas- 
ing in  all  things. 

4.  As  repentance  is  to  be  continued  through  the  whole 
course  of  our  lives,  upon  the  account  of  the  body  of  death, 
and  the  motions  thereof;  so  it  is  every  man's  duty  to  re- 
pent of  his  particular  known  sins,  particularly. 

5.  Such  is  the  provision  which  God  hath  made  through 
Christ  in  the  covenant  of  grace,  for  the  preservation  of 
believers  unto  salvation,  that  although  there  is  no  sin  so 
small,  but  it  deserves  damnation,  yet  there  is  no  sin  so 
great,  that  it  shall  bring  damnation  on  them  who  truly 
repent ;  which  makes  the  constant  preaching  of  repent- 
ance necessary. 


CHAPTER  XVI. 

OF  GOOD  WORKS. 


Good  works  are  only  such  as  God  hath  commanded  in 
his  holy  word,  and  not  such  as  without  the  warrant  there- 
of are  devised  by  men  out  of  blind  zeal,  or  upon  any  pre- 
tence of  sfood  intentions. 


CONFESSIO?^    OF    FAITH.  281 

2.  These  good  works  done  in  obedience  to  God's  com- 
mandments, are  the  fruits  and  evidences  of  a  true  and 
living  faith,  and  by  them  believers  manifest  their  thank- 
fulness, strengthen  their  assurance,  edify  their  brethren, 
adorn  the  profession  of  the  gospel,  stop  the  mouths  of  the 
adversaries,  and  glorify  God,  whose  workmanship  they 
are,  created  in  Christ  Jesus  thereunto,  that  having  their 
fruit  unto  holiness,  they  may  have  the  end  eternal  life. 

3.  Their  ability  to  do  good  works  is  not  at  all  of  them- 
selves, but  wholly  from  the  Spirit  of  Christ ;  and  that 
they  may  be  enabled  thereunto,  besides  the  graces  they 
have  already  received,  there  is  required  an  actual  influ- 
ence of  the  same  Holy  Spirit  to  work  in  them  to  will  and 
to  do,  of  his  good  pleasure ;  yet  are  they  not  hereupon 
to  grow  negligent,  as  if  they  were  not  bound  to  perform 
any  duty,  unless  upon  a  special  motion  of  the  Spirit,  but 
they  ought  to  be  diligent  in  stirring  up  the  grace  of  God 
that  is  in  them. 

4-  They  who  in  their  obedience  attain  to  the  greatest 
height  which  is  possible  in  this  life,  are  so  far  from  being 
able  to  supererrogate,  and  to  do  more  than  God  requires, 
as  that  they  fall  short  of  much,  which  in  duty  they  are 
bound  to  do. 

5.  We  cannot  by  our  best  works  merit  pardon  of  sin, 
or  eternal  life  at  the  hand  of  God,  by  reason  of  the  great 
disproportion  that  is  between  them,  and  the  glory  to 
come ;  and  the  infinite  distance  that  is  between  us,  and 
God,  whom  by  them  we  can  neither  profit,  nor  satisfy 
for  the  debt  of  our  former  sins ;  but  when  we  have  done 
all  we  can,  we  have  done  but  our  duty,  and  are  unprofit- 
able servants.  And  because  as  they  are  good,  they  pro- 
ceed from  his  Spirit,  and  as  they  are  wrought  by  us,  they 
are  defiled  and  mixed  with  so  much  weakness  and  imper- 
fection, that  they  cannot  endure  the  severity  of  God's 
judgment. 

24* 


282  CONFESSION    OF    FAITH. 

6.  Yet  notwithstanding,  the  persons  of  believers  being 
accepted  through  Christ,  their  good  works  also  are  ac- 
cepted in  him,  not  as  though  they  were  in  this  life  wholly 
unblameable  and  unreprovable  in  God's  sight,  but  that 
he  looking  upon  them  in  his  Son  is  pleased  to  accept  and 
reward  that  which  is  sincere,  although  accompanied  with 
many  weaknesses  and  imperfections. 

7.  Works  done  by  unregenerate  men,  although  for 
the  matter  of  them  they  may  be  things  which  God  com- 
mands, and  of  good  use  both  to  themselves  and  others  ; 
yet  because  they  proceed  not  from  an  heart  purified  by 
faith,  nor  are  done  in  a  right  manner,  according  to  the 
word  nor  to  a  right  end,  the  glory  of  God  ;  they  are 
therefore  sinful  and  cannot  please  God,  nor  make  a  man 
meet  to  receive  grace  from  God  ;  and  yet  their  neglect  of 
them  is  more  sinful  and  displeasing  to  God. 


CHATTER  XVII. 

OF  THE  PERSEVERANCE  OF  SAINTS. 

They,  whom  God  hath  accepted  in  his  Beloved,  effectu- 
ally called  and  sanctified  by  his  Spirit,  can  neither  totally 
nor  finally  fall  away  from  the  state  of  grace,  but  shall  cer- 
tainly persevere  therein  to  the  end,  and  be  eternally  sav- 
ed. 

2  This  perseverance  of  the  saints  depends  not  upon 
their  own  free-v/ill,  but  upon  the  immutability  of  the  de- 
cree of  election,  from  the  free  and  unchangeable  love  of 
God  the  Father,  upon  the  efficacy  of  the  merit  and  inter- 
cession of  Jesus  Christ,  and  union  with  him,  the  oath  of 
God,  the  abiding  of  the  Spirit,  and  the  seed  of  God  with- 
in them,  and  the  nature  of  the  covenant  of  grace,  from 
all  which  ariseth  also  the  certainty  and  infallibility  there- 
of. 


CONFESSION    OF    FAITH.  283 

3.  And  though  they  may  through  the  temptation  of 
Satan,  and  of  the  world,  the  prevalency  of  corruption  re- 
maining in  them,  and  the  neglect  of  the  means  of  their 
preservation,  fall  into  grievous  sins,  and  for  a  time  con- 
tinue therein,  whereby  they  incur  God's  displeasure,  and 
grieve  his  holy  Spirit,  come  to  have  their  graces  and 
comforts  impaired,  have  their  hearts  hardened  and  their 
consciences  wounded,  hurt  and  scandalize  others,  and 
bring  temporal  judgments  upon  themselves;  yet  they  are 
and  shall  be  kept  by  the  power  of  God  through  faith  un- 
to salvation. 


CHAPTER  XVIII. 

OF  THE  ASSURANCE  OF  GRACE  AND  SALVATION.* 

Although  temporary  believers,  and  other  unregenerate 
men  may  vainly  deceive  themselves  with  false  hopes  and 
carnal  presumptions  of  being  in  the  favor  of  God,  and 
state  of  salvation,  which  hope  of  theirs  shall  perish,  yet 
such  as  truly  believe  on  the  Lord  Jesus,  and  love  him  in 
sincerity,  endeavoring  to  walk  in  all  good  conscience  be- 
fore him,  may  in  this  life  be  certainly  asured  that  they 
are  in  a  state  of  grace,  and  may  rejoice  in  the  hope  of 
the  glory  of  God,  which  hope  shall  never  make  them 
ashamed. 

2.  This  certainty  is  not  a  bare  conjectural  and  proba- 
ble persuasion,  grounded  upon  a  fallible  hope,  but  an  in- 
fallible assurance  of  faith,  founded  on  the  blood  and  righ- 
teousness of  Christ,  revealed  in  the  gospel,  and  also  up- 
on  the   inward  evidence  of  those   graces,   unto  which 


»  The  doctrine,  which  is  the  subject  of  this  chapter  is  frequently 
known  in  the  early  Congregational  writers,perhaps  more  frequent- 
ly than  by  any  other  name,  as  the  doctrine  of  Assurance  of  Faith. 


284  CONFESSION    OF   FAITH. 

promises  are  made  and  on  the  immediate  witness  of  the 
Spirit,  testifying  our  adoption,  and  as  a  fruit  thereof, 
leaving  the  heart  more  humble  and  holy. 

3.  This  infallible  assurance  doth  not  so  belong  to  the 
essence  of  faith,  but  that  a  true  believer  may  wait  long, 
and  conflict  with  many  difficulties  before  he  be  partaker 
of  it ;  yet  being  enabled  by  the  Spirit  to  know  the  things 
which  are  freely  given  him  of  God,  he  may  without  extra- 
ordinary revelation,  in  the  right  use  of  ordinary  means  at- 
tain thereunto  ;  And  therefore  it  is  the  duty  of  every  one 
to  give  all  diligence  to  make  his  calling  and  election  sure, 
that  thereby  his  heart  may  be  enlarged  in  peace  and  joy 
in  the  holy  Ghost,  in  love  and  thankfulness  to  God,  and 
in  strength  and  cheerfulness  in  the  duties  of  obedience, 
the  proper  fruits  of  this  assurance  ;  so  far  is  it  from  in- 
clining men  to  looseness. 

4.  True  believers  may  have  the  assurance  of  their  sal- 
vation divers  ways  shaken,  diminished  and  intermitted, 
as  by  negligence  in  preserving  of  it,  by  falling  into  some 
special  sin,  which  woundeth  the  conscience  and  grieveth 
the  Spirit,  by  some  sudden  or  vehement  temptation,  by 
God's  withdrawing  the  light  of  his  countenance,  suffering 
even  such  as  fear  him  to  walk  in  darkness,  and  to  have 
no  light,  yet  are  they  neither  utterly  destitute  of  that  seed 
of  God  and  life  of  faith,  that  love  of  Christ  and  the 
brethren,  that  sincerity  of  heart  and  conscience  of  duty, 
out  of  which  by  the  operation  of  the  Spirit,  this  assurance 
may  in  due  time  be  revived,  and  by  the  which  in  the 
mean  time  they  are  supported  from  utter  despair. 


CONFESSION    OF    FAITH.  285 


CHAPTER  XIX. 


OF  THE  LAW  OF  GOD. 


God  gave  to  Adam  a  law  of  universal  obedience  writ- 
ten in  his  heart,  and  a  particular  precept  of  not  eating  of 
the  fruit  of  the  tree  of  knowledge  of  good  and  evil,  as  a 
covenant  of  Avorks,  by  which  he  bound  him  and  all  his 
posterity  to  personal,  entire,  exact  and  perpetual  obedi- 
ence, promising  life  upon  the  fulfilling,  and  threatened 
death  upon  the  breach  of  it,  and  endued  him  with  power 
and  ability  to  keep  it. 

2.  This  law  so  written  in  the  heart,  continued  to  be  a 
perfect  rule  of  righteousness  after  the  fall  of  man,  and 
was  delivered  by  God  on  mount  Sinai  in  ten  command- 
ments, and  written  in  two  tables,  the  first  four  command- 
ments containing  our  duty  towards  God,  and  the  other 
six  our  duty  to  man. 

3.  Besides  this  law  commonly  called  moral,  God  was 
pleased  to  give  the  children  of  Israel,  as  a  church  under 
age,  ceremonial  laws,  containing  several  typical  ordinan- 
ces, partly  of  worship,  prefiguring  Christ,  his  graces,  ac- 
tions, sufferings  and  benefits,  and  partly  holding  forth  di- 
vers instructions  of  moral  duties  :  all  which  ceremonial 
laws  being  appointed  only  to  the  time  of  reformation,  are 
by  Jesus  Christ  the  true  Messiah  and  only  law-giver,  who 
was  furnished  with  power  from  the  Father  for  that  end, 
abrogated  and  taken  away. 

4.  To  them  also  he  gave  sundry  judicial  laws,  which 
expired  together  with  the  state  of  that  people,  not  oblig- 
ing any  now  by  virtue  of  that  institution,  their  general 
equity  only  being  still  of  moral  use. 

5.  The  moral  law  doth  forever  bind  all,  as  well  justi- 
fied persons  as  others,  to  the  obedience  thereof;  and  that 


286  CONFESSION    OF    FAITH. 

not  only  in  regard  of  the  matter  contained  in  it,  but  also 
in  respect  of  the  authority  of  God  the  creator,  who  gave 
it.  Neither  doth  Christ  in  the  gospel  any  way  dissolve, 
but  much  strengthen  this  obligation. 

6.  Although  true  believers  be  not  under  the  law,  as  a 
covenant  of  works,  to  be  thereby  justified  or  condemned, 
yet  it  is  of  great  use  to  them  as  well  as  to  others,  in  that, 
as  a  rule  of  life,  informing  them  of  the  will  of  God,  and 
their  duty,  and  directs  and  binds  them  to  w^alk  accord- 
ingly, discovering  also  the  sinful  pollutions  of  their  na- 
ture, hearts  and  lives,  so  as  examining  themselves  there- 
by, they  may  come  to  further  conviction  of,  humiliation 
for,  and  hatred  against  sin,  together  with  a  clearer  sight 
of  the  need  they  have  of  Christ,  and  the  perfection  of  his 
obedience.  It  is  likewise  of  use  to  the  regenerate,  to  re- 
strain their  corruptions,  in  that  it  forbids  sin,  and  the 
threatenings  of  it  serve  to  show  what  even  their  sins  de- 
serve, and  what  afflictions  in  this  life  they  may  expect 
for  them,  although  freed  from  the  curse  thereof  threaten- 
ed in  the  law.  The  promises  of  it  in  like  manner  show 
them  God's  approbation  of  obedience,  and  what  blessings 
they  may  expect  upon  the  performance  thereof,  although 
not  as  due  to  them  by  the  law,  as  a  covenant  of  works ; 
so  as  a  man's  doing  good,  and  refraining  from  evil,  be- 
cause the  law  encourageth  to  the  one,  and  deterreth 
from  the  other,  is  no  evidence  of  his  being  under  the 
law,  and  not  under  grace. 

7.  Neither  are  the  fore-mentioned  uses  of  the  law  con- 
trary to  the  grace  of  the  gospel,  but  do  sweetly  comply 
wdth  it,  the  Spirit  of  Christ  subduing  and  enabling  the 
will  of  man  to  do  that  freely  and  cheerfully  which  the 
will  of  God  revealed  in  the  law  required  to  be  done. 


CONFESSION    OF    FAITH.  287 

CHAPTER  XX. 

OF  THE  GOSPEL  AND  OF  THE  EXTENT  OF  THE 
GRACE  THEREOF. 

The  covenant  of  works  being  broken  by  sin,  and  made 
unprofitable  unto  life,  God  was  pleased  to  give  unto  the 
elect  the  promise  of  Christ,  the  seed  of  the  woman,  as 
the  means  of  calling  them,  and  begetting  in  them  faith 
and  repentance.  In  this  promise  the  gospel,  as  to  the 
substance  of  it,  was  revealed,  and  was  therein  effectual 
for  the  conversion  and  salvation  of  sinners. 

2.  This  promise  of  Christ,  and  salvation  by  him,  is  re- 
vealed only  in  and  by  the  word  of  God  ;  neither  do  the 
works  of  creation  or  providence,  with  the  light  of  nature, 
make  discovery  of  Christ,  or  of  grace  by  him,  so  much 
as  in  a  general  or  obscure  way  ;  much  less  that  men  des- 
titute of  the  revelation  of  him  by  the  promise  or  gospel, 
should  be  enabled  thereby  to  obtain  saving  faith  or  re- 
pentance. 

3.  The  revelation  of  the  gospel  unto  sinners,  made  in 
divers  times,  and  by  sundry  parts,  with  the  addition  of 
promises  and  precepts  for  the  obedience  required  there- 
in, as  to  the  nations  and  persons  to  whom  it  is  granted, 
is  merely  of  the  sovereign  will  and  good  pleasure  of  God, 
not  being  annexed  by  virtue  of  any  promise  to  the  due 
improvement  of  men's  natural  abilities,  by  virtue  of  com- 
mon light  received  without  it,  which  none  ever  did 
make,  or  can  so  do.  And  therefore  in  all  ages  the  preach- 
ing of  the  gospel  hath  been  granted  unto  persons  and  na- 
tions, as  to  the  extent  or  straitening  of  it,  in  great  vari- 
ety, according  to  the  counsel  of  the  will  of  God. 

4.  Although  the  gospel  be  the  only  outward  means  of 
revealing  Christ  and  saving  grace,  and  is,  as  such  abun- 
dantly sufficient  thereunto  ;  yet  that  men  who  are  dead 


288  CONFESSION    OF    FAITH. 

in  trespasses,  may  be  born  again,  quickened  or  regene- 
rated, there  is  moreover  necessary  an  effectual,  irresisti- 
ble work  of  the  Holy  Ghost  upon  the  whole  soul,  for  the 
producing  in  them  a  new  spiritual  life,  without  which  no 
other  means  are  sufficient  for  their  conversion  unto  God. 


CHAPTER  XXI. 


OF  CHRISTIAN  LIBERTY  AND  LIBERTY 
OF  CONSCIENCE. 

The  liberty,  which  Christ  hath  purchased  for  believers 
under  the  gospel,  consists  in  their  freedom  from  the  guilt 
of  sin,  the  condemning  wrath  of  God,  the  rigor  and  curse 
of  the  law,  and  in  their  being  delivered  from  this  present 
evil  world,  bondage  to  satan,  and  dominion  of  sin,  from 
the  evil  of  afflictions,  the  fear  and  sting  of  death,  the  vic- 
tory of  the  grave,  and  everlasting  damnation,  as  also  in 
their  free  access  to  God,  and  their  yielding  obedience 
unto  him,  not  out  of  slavish  fear,  but  a  child-like  love  and 
willing  mind  :  All  which  were  common  also  to  believers 
under  the  law,  for  the  substance  of  them,  but  under  the 
new  testament,  the  liberty  of  christians  is  further  enlarged 
in  their  freedom  from  the  yoke  of  the  ceremonial  law,  the 
whole  legal  administration  of  the  covenant  of  grace  to 
which  the  Jewish  church  was  subjected,  and  in  greater 
boldness  of  access  to  the  throne  of  grace,  and  in  fuller 
communications  of  the  free  Spirit  of  God,  than  believers 
under  the  law  did  ordinarily  partake  of. 

2.  God  alone  is  Lord  of  the  conscience,  and  hath  left 
it  free  from  the  doctrines  and  commandments  of  men, 
which  are  in  any  thing  contrary  to  his  word,  or  not  con- 
tained in  it ;  so  that  to  believe  such  doctrines,  or  to  obey 


CONFESSION    OF    FAITH.  289 

such  commands  out  of  conscience,  is  to  betray  true  liber- 
ty of  conscience,  and  the  requiring  of  an  implicit  faith, 
and  an  absolute  and  blind  obedience,  is  to  destroy  liberty 
of  conscience,  and  reason  also. 

3.  They  who  upon  pretence  of  christian  liberty  do 
practice  any  sin,  or  cherish  any  lust,  as  they  do  thereby 
pervert  the  main  design  of  the  grace  of  the  gospel  to  their 
own  destruction,  so  they  wholly  destroy  the  end  of  chris- 
tian liberty,  which  is,  that  being  delivered  out  of  the 
hands  of  our  enemies,  we  might  serve  the  Lord  without 
fear,  in  holiness  and  righteousness  before  him  all  the  days 
of  our  life. 


CHAPTER  XXII. 

OF  RELIGIOUS  WORSHIP,  AND   OF  THE  SABBATH 
DAY. 

The  light  of  nature  sheweth  that  there  is  a  God,  who 
hath  a  lordship  and  sovereignty  over  all,  is  just,  good,  and 
doth  good  unto  all,  and  is  therefore  to  be  feared,  loved, 
praised,  called  upon,  trusted  in,  and  served  with  all  the 
heart,  and  all  the  soul,  and  with  all  the  might :  But  the 
acceptable  way  of  worshipping  the  true  God,  is  instituted 
by  himself,  and  so  limited  by  his  own  revealed  will,  that 
he  may  not  be  worshipped  according  to  the  imaginations 
and  devices  of  men,  or  the  suggestions  of  Satan,  uader 
any  visible  representations,  or  any  other  way  not  pre- 
scribed in  the  holy  scripture. 

2.  Religious  worship  is  to  God  the  Father,  Son,  and 
Holy  Ghost,  and  to  him  alone  ;  not  to  angels,  saints,  or 
any  other  creatures ;  and  since  the  fall,  not  without  a 
mediator,  nor  in  the  mediation  of  any  other  but  of  Christ 

alone. 

25 


290  CONFESSION    OF    FAITit. 

3.  Prayer  with  thanksgiving,  being  one  special  part  of 
natural  worship,  is  by  God  required  of  all  men  ;  but  that 
it  may  be  accepted,  it  is  to  be  made  in  the  name  of  the 
Son,  by  the  help  of  his  Spirit,  according  to  his  will,  with 
understanding,  reverence,  humility,  fervency,  faith,  love, 
and  perseverance :  And  when  with  others  in  a  known 
tongue. 

4.  Prayer  is  to  be  made  for  things  lawful,  and  for  all 
sorts  of  men  living,  or  that  shall  live  hereafter,  but  not  for 
the  dead,  nor  for  those  of  whom  it  may  be  knovni  that 
they  have  sinned  the  sin  unto  death. 

5.  The  reading  of  the  scriptures,  preaching  and  hear- 
ing of  the  word  of  God,  singing  of  psalms,  as  also  the  ad- 
ministration of  baptism  and  the  Lord's  supper,  are  all 
parts  of  religious  worship  of  God,  to  be  performed  in 
obedience  unto  God,  with  understanding,  faith,  reverence 
and  godly  fear.  Solemn  humiliations  with  fastings  and 
thanksgiving  upon  special  occasions,  are  in  their  several 
times  and  seasons  to  be  used  in  an  holy  and  religious 
manner. 

6.  Neither  prayer,  nor  any  other  part  of  religious  wor- 
ship, is  now  under  the  gospel  either  tied  unto,  or  made 
more  acceptable  by  any  place  in  which  it  is  performed,  or 
towards  which  it  is  directed  :  But  God  is  to  be  worship- 
ed every  where  in  spirit  and  in  truth,  as  in  private  fami- 
lies daily,  and  in  secret  each  one  by  himself,  so  more 
solemnly  in  the  public  assemblies,  which  are  not  carelessly 
nor  willfully  to  be  neglected,  or  forsaken,  when  God  by 
word  or  providence  calleth  thereunto. 

7.  As  it  is  of  the  law  of  nature,  that  in  general  a  pro- 
portion of  time  by  God's  appointment  be  set  apart  for 
the  worship  of  God  ;  so  by  his  word  in  a  positive,  moral 
and  perpetual  comniandment,  binding  all  men  in  all  ages, 
he  hath  particularly  appointed  one  day  in  seven  for  a  sab- 


CONFESSION    OF    FAITH. 


291 


bath  to  be  kept  holy  unto  him,  which  from  the  begin- 
ning of  the  world  to  the  resurrection  of  Christ,  was  the 
last  day  of  the  week,  and  from  the  resurrection  of  Christ, 
was  changed  into  the  first  day  of  the  week,  which  in 
scripture  is  called  the  Lord's  day,  and  is  to  be  continued 
to  the  end  of  the  world  as  the  Christian  sabbath,  the  ob- 
servation of  the  last  day  of  the  week  being  abolished. 

8.  This  sabbath  is  then  kept  holy  unto  the  Lord,  when 
men  after  a  due  preparing  of  their  hearts,  and  ordering 
their  common  affairs  beforehand,  do  not  only  observe  an 
holy  rest  all  the  day  from  their  own  works,  words,  and 
thoughts  about  their  worldly  employments  and  recreations, 
but  also  are  taken  up  the  whole  time  in  the  public  and 
private  exercises  of  his  worship,  and  in  the  duties  of  ne^ 
cessity  and  mercy. 


CHAPTER  XXIIL 


OF  LAWFUL  OATHS  AND  VOWS. 

A  lawful  oath  is  a  part  of  religious  worship,  wherein 
the  person  swearing  in  truth,  righteousness  and  judgment 
solemnly  calleth  God  to  witness  what  he  asserteth  or 
promiseth,  and  to  judge  him  according  to  the  truth  and 
falsehood  of  what  he  sweareth. 

2.  The  name  of  God  only  is  that  by  which  men  ought 
to  swear,  and  therein  it  is  to  be  used  with  all  holy  fear 
and  reverence :  Therefore  to  swear  vainly  or  rashly  by 
that  glorious  and  dreadful  name,  or  to  sware  at  all  by 
any  other  thing,  is  sinful,  and  to  be  abhorred  :  Yet  as  in 
matters  of  weight  and  moment  an  oath  is  warranted  by 
the  word  of  God,  under  the  New  Testament,  as  well  as 


292  CONFESSION    OF    FAITH. 

under  the  old  :  so  a  lawful  oath,  being  imposed  by  law- 
ful authority  in  such  matters,  ought  to  be  taken. 

3.  Whosoever  taketh  an  oath  warranted  by  the  word 
of  God,  ought  duly  to  consider  the  weightiness  of  so  sol- 
emn an  act,  and  therein  to  avouch  nothing  but  what  he 
is  fully  persuaded  is  the  truth.  Neither  may  any  man 
bind  himself  by  oath  to  any  thing,  but  what  is  good  and 
just,  and  what  hebelieveth  so  to  be,  and  what  he  is  able 
and  resolved  to  perform.  Yet  it  is  a  sin  to  refuse  an  oath 
touching  any  thing  that  is  good  and  just,  being  lawfully 
imposed  by  authority. 

4.  An  oath  is  to  be  taken  in  the  plain  and  common 
sense  of  the  words,  without  equivocation,  or  mental  res- 
ervation. It  cannot  oblige  to  sin,  but  in  any  thing  not 
sinful  being  taken,  it  binds  to  performance,  although  to 
a  man's  own  hurt ;  nor  is  it  to  be  violated,  although  made 
to  heretics  or  infidels. 

5.  A  vow,  which  is  not  to  be  made  to  any  creature, 
but  God  alone,  is  of  the  like  nature  with  a  promisory 
oath,  and  ought  to  be  made  with  the  like  religious  care, 
and  to  be  performed  with  the  like  faithfulness. 

6.  Popish  monastical  vows  of  perpetual  single  life, 
professed  poverty,  and  regular  obedience,  are  so  far  from 
being  degrees  of  higher  perfection,  that  they  are  super- 
stitious and  sinful  snares,  in  which  no  Christian  may  en- 
tanpfle  himself. 


CHAPTER   XXIV. 

OF  THE  CIVIL  MAGISTRATE. 

God  the  supreme  Lord  and  King  of  all  the  world,  hath 
ordained  civil  magistrates  to  be  under  him,  over  the  peo- 
ple for  his  own  glory  and  the  public  good ;  and  to  this 
end  hath  armed  them  with  the  power  of  his  sword,  for 


CONFESSION    OF    FAITH.  293 

the  defence  and  encouragement  of  them  that  do  good, 
and  for  the  punishment  of  evil-doers. 

2.  It  is  lav/ful  for  Christians  to  accept  and  execute  the 
office  of  a  magistrate,  when  called  thereunto  :  in  the 
management  whereof,  as  they  ought  especially  to  main- 
tain piety,  justice  and  peace,  according  to  the  wholesome 
laws  of  each  commonwealth,  so  for  that  end  they  may 
lawfully  now,  under  the  New  Testament,  wage  war  up- 
on just  and  necessary  occasions. 

3.  They  who  upon  pretence  of  Christian  liberty  shall 
oppose  any  lawful  power,  or  the  lawful  exercises  of  it,  re- 
sist the  ordinance  of  God,  and  for  their  publishing  of 
such  opinions,  or  maintaining  of  such  practices  as  are 
contrary  to  the  light  of  nature,  or  to  the  known  princi- 
ples of  Christianity,  whether  concerning  faith,  worship, 
or  conversation,  or  to  the  power  of  godliness,  or  such  er^ 
roneous  opinions  or  practices,  as  either  in  their  own  na- 
ture, or  in  the  manner  of  publishing  or  maintaining 
them,  are  destructive  to  the  external  peace  and  order 
which  Christ  hath  established  in  the  church,  they  may 
lawfully  be  called  to  account,  and  proceeded  against  by 
the  censures  of  the  church,  and  by  the  power  of  the  civ- 
il magistrate.  Yet  in  such  differences  about  the  doc- 
trines of  the  gospel,  or  ways  of  the  worship  of  God,  as 
may  befal  men  exercising  a  good  conscience,  manifest- 
ing it  in  their  conversation,  and  holding  the  foundation, 
and  duly  observing  the  rules  of  peace  and  order,  there  is 
no  warrant  for  the  magistrate  to  abridge  them  of  their 
liberty. 

4.  It  is  the  duty  of  people  to  pray  for  magistrates,  to 
honor  their  persons,  to  pay  them  tribute  and  other  dues, 
to  obey  their  lawful  commands,  and  to  be  subject  to  their 
authority  for  conscience  sake.  Infidelity,  or  difference 
jn  religion  doth  not  make  void  the  magistrate's  just  an<J 
^* 


294  CONFESSION    OP    FAITH. 

legal  authority,  nor  free  the  people  from  their  due  obedi- 
ence to  him  ;  from  which  ecclesiastical  persons  are  not 
exempted,  much  less  hath  the  pope  any  power  or  juris- 
diction over  them  in  their  dominions,  or  over  any  of  their 
people,  and  least  of  all  to  deprive  them  of  their  domin- 
ions or  lives,  if  he  shall  judge  them  to  be  heretics,  or  up- 
on any  other  pretence  whatsoever. 


CHAPTER  XXV. 

OF  MARRIAGE. 


Marriage  is  to  be  between  one  man  and  one  woman ; 
neither  is  it  lawful  for  any  man  to  have  more  than  one 
wife,  nor  for  any  woman  to  have  more  than  one  husband 
at  the  same  time. 

2.  Marriage  was  ordained  for  the  mutual  help  of  hus- 
band and  wife,  for  the  increase  of  mankind  with  a  legiti- 
mate issue,  and  of  the  church  with  an  holy  seed,  and  for 
preventing  of  uncleanness. 

3.  It  is  lawful  for  all  sorts  of  people  to  marry,  who  are 
able  with  judgment  to  give  their  consent.  Yet  it  is  the 
duty  of  Christians  to  marry  in  the  Lord,  and  therefore  such 
as  profess  the  true  reformed  religion,  should  not  marry 
with  infidels,  papists,  or  other  idolaters  :  Neither  should 
such  as  are  godly  be  unequally  yoked  by  marrying  such 
as  are  wicked  in  their  life,  or  maintain  damnable  heresy. 

4.  Marriage  ought  not  to  be  within  the  degrees  of  con- 
sanguinity or  affinity  forbidden  in  the  word,  nor  can  such 
incestuous  marriages  ever  be  made  lawful  by  any  law  of 
man,  or  consent  of  parties,  so  as  those  persons  may  live 
toG^ether  as  man  and  wife. 


CONFESSION    OF    FAITH.  295 

CHAPTER  XXVI. 

OF  THE  CHURCH. 

The  Catholic  or  universal  church,  which  is  invisible, 
consists  of  the  whole  number  of  the  elect,  that  have  been, 
are,  or  shall  be  gathered  into  one  under  Christ  the  head 
thereof,  and  is  the  spouse,  the  body,  the  fulness  of  him 
that  filleth  all  in  all. 

2.  The  whole  body  of  men  thoughout  the  world,  pro- 
fessing the  faith  of  the  gospel,  and  obedience  unto  God 
by  Christ  according  to  it,  not  destroying  their  own  pro- 
fession by  any  errors  everting  the  foundation,  or  unholi- 
ness  of  conversation,  they  and  their  children  with  them, 
are,  and  may  be  called  the  visible  catholic  church  of 
Christ,  although  as  such  it  is  not  entrusted  with  any  offi- 
cers to  rule  or  govern  over  the  whole  body. 

3.  The  purest  churches  under  heaven  are  subject  both 
to  mixture  and  error,  and  some  have  so  degenerated  as 
to  become  no  churches  of  Christ,  but  synagogues  of  sa- 
tan  :  nevertheless  Christ  always  hath  had,  and  ever  shall 
have  a  visible  kingdom  in  this  world,  to  the  end  thereof, 
of  such  as  believe  in  him,  and  make  profession  of  his 
name. 

4.  There  is  no  other  head  of  the  church  but  the  Lord 
Jesus  Christ,  nor  can  the  Pope  of  Rome  in  any  sense  be 
head  thereof,  but  is  that  anti-christ,  that  man  of  sin,  and 
son  of  perdition  that  exalteth  himself  in  the  church  against 
Christ,  and  all  that  is  called  God,  whom  the  Lord  shall 
destroy  with  the  brightness  of  his  coming. 

5.  As  the  Lord  in  his  care  and  love  toward  his  church, 
hath  in  his  infinite  wise  providence,  exercised  it  with 
great  variety  in  all  ages  for  the  good  of  them  that  love 


S96  CONFESSION    OT    FAITH. 

him,  and  his  own  glory ;  so  according  to  his  promise,  we 
expect  that  in  the  latter  days,  anti-christ  being  destroy- 
ed, the  Jews  called,  and  the  adversaries  of  the  kingdom 
of  his  dear  Son  broken,  the  churches  of  Christ  being  en- 
larged and  edified,  through  a  free  and  plentiful  commu- 
nication of  light  and  grace,  shall  enjoy  in  this  world  a 
more  quiet,  peaceable  and  glorious  condition  than  they 
have  enjoyed. 


CHAPTER  XXVII. 


OF  THE  COMMUNION  OF  SAINTS. 

All  saints  that  are  united  to  Jesus  Christ,  their  head 
by  his  Spirit  and  faith,  although  they  are  not  made  there-- 
by  one  person  with  him,  have  fellowship  in  his  graces, 
sufferings,  death,  resurrection,  and  glory:  And  being 
united  to  one  another  in  love,  they  have  communion  in 
each  others'  gifts  and  graces,  and  are  obliged  to  the  per- 
formance of  such  duties,  public  and  private,  as  do  con- 
duce to  their  mutual  good,  both  in  the  inward  and  out- 
ward man. 

2.  All  saints  are  bound  to  maintain  an  holy  fellowship 
and  communion  in  the  worship  of  God,  and  in  perform- 
ing such  other  spiritual  services  as  tend  to  their  mutual 
edification,  as  also  in  relieving  each  other  in  outward 
things,  according  to  their  several  abilities  and  necessities  : 
which  communion,  though  especially  to  be  exercised  by 
them  in  the  relations  wherein  they  stand,  whether  in 
families  or  in  churches,  yet  as  God  offereth  opportunity^  is 


CONFESSION    OF    FAITH.  297 

to  be  extended  unto  all  those  who  in  every  place  call  up- 
on the  name  of  the  Lord  Jesus. 


CHAPTER   XXVIII. 

OF  THE  SACRAMENTS. 

Sacraments  are  holy  signs  and  seals  of  the  covenant  of 
grace,  immediately  instituted  by  Christ,  to  represent  him 
and  his  benefits,  and  to  confirm  our  interest  in  him,  and 
solemnly  to  engage  us  to  the  service  of  God  in  Christ, 
according  to  his  word. 

2.  There  is  in  every  sacrament  a  spiritual  relation  ,or 
sacramental  union  between  the  sign  and  the  thing  sig- 
nified ;  whence  it  comes  to  pass,  that  the  names  and  ef- 
fects of  the  one  are  attributed  to  the  other. 

3.  The  grace  which  is  exhibited  in  or  by  the  sacra- 
ments rightly  used,  is  not  conferred  by  any  power  in  them, 
neither  doth  the  efficacy  of  a  sacrament  depend  upon  the 
piety  or  intention  of  him  that  doth  administer  it ;  but  up- 
on the  work  of  the  Spirit,  and  the  word  of  institution, 
which  contains  together  with  a  precept  authorizing  the 
use  thereof,  a  promise  of  benefit  to  worthy  receivers. 

4.  There  be  only  two  sacraments  ordained  by  Christ 
our  Lord  in  the  gospel,  that  is  to  say,  baptism  and  the 
Lord's  supper  ;  neither  of  which  may  be  dispensed  by 
any  but  a  minister  of  the  word  lawfully  called. 

5.  The  sacraments  of  the  Old  Testament,  in  regard  of 
the  spiritual  things  thereby  signified  and  exhibited,  were 
for  substance  the  same  with  those  of  the  New. 


298  CONFESSION    OF    FAITH. 

CHAPTER  XXIX. 

OF  BAPTISM. 

Baptism  is  a  sacrament  of  the  New  Testament,  or- 
dained by  Jesus  Christ,  to  be  unto  the  party  baptized,  a 
sign  and  seal  of  the  covenant  of  grace,  of  his  ingraffing 
into  Christ,  of  regeneration,  of  remission  of  sins,  and  of 
his  giving  up  unto  God  through  Jesus  Christ,  to  walk  in 
newness  of  life  ;  which  ordinance  is  by  Christ's  own  ap- 
pointment to  be  continued  in  his  church,  until  the  end  of 
the  world. 

2.  The  outward  element  to  be  used  in  this  ordinance 
is  water,  wherewith  the  party  is  to  be  baptized  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost, 
by  a  minister  of  the  gospel  lawfully  called  thereunto. 

3.  Dipping  of  the  person  into  the  water  is  not  neces- 
sary, but  baptism  is  rightly  administered  by  pouring  or 
sprinkling  water  upon  the  person. 

4.  Not  only  those  that  do  actually  profess  faith  in,  and 
obedience  unto  Christ,  but  also  the  infants  of  one  or  both 
believing  parents  are  to  be  baptized,  and  those  only. 

5.  Although  it  be  a  great  sin  to  contemn  or  neglect 
this  ordinance,  yet  grace  and  salvation  are  not  so  insep- 
arably annexed  to  it,  as  that  no  person  can  be  regenera- 
ted or  saved  without  it ;  or  that  all  who  are  baptized  are 
undoubtedly  regenerated. 

6.  The  efficacy  of  baptism  is  not  tied  to  that  moment 
of  time  wherein  it  is  administered,  yet  notwithstanding, 
by  the  right  use  of  this  ordinance,  the  grace  promised  is 
not  only  offered,  but  really  exhibited  and  conferred  by  the 
Holy  Ghost  to  such  (whether  of  age  or  infants)  as  that 
grace  belongeth  unto,  according  to  the  counsel  of  God's 
own  will  in  his  appointed  time. 

7.  Baptism  is  but  once  to  be  administered  to  any  per- 
ison. 


CONFESSION    OF   FAITH.  299 

CHAPTER  XXX. 

OF  THE  LORD'S  SUPPER. 

Our  Lord  Jesus  in  the  night  wherein  he  was  betrayed, 
instituted  the  sacrament  of  his  body  and  blood,  called  the 
Lord's  supper,  to  be  observed  in  his  churches  to  the  end 
of  the  world,  for  the  perpetual  remembrance,  and  shew- 
ing forth  of  the  sacrifice  of  himself  in  his  death,  the  seal- 
ing of  all  benefits  thereof  unto  true  believers,  their  spir- 
itual nourishment  and  growth  in  him,  their  further  en- 
gagement in  and  to  all  duties  which  they  owe  unto  him, 
and  to  be  a  bond  and  pledge  of  their  communion  with 
him,  and  with  each  other. 

2.  In  this  sacrament  Christ  is  not  offered  up  to  his  Fa- 
ther, nor  any  real  sacrifice  made  at  all  for  remission  of 
sin  of  the  quick  and  dead,  but  only  a  memorial  of  that 
one  offering  up  of  himself  upon  the  cross  once  for  all,  and 
a  spiritual  oblation  of  all  possible  praise  unto  God  for  the 
same ;  so  that  the  popish  sacrifice  of  the  mass  (as  they 
call  it)is  most  abominable  injurious  to  Christ's  own  on- 
ly sacrifice,  the  alone  propitiation  for  all  the  sins  of  the 
elect. 

3.  The  Lord  Jesus  hath  in  this  ordinance  appointed 
his  ministers  to  declare  his  word  of  institution  to  the 
people,  to  pray  and  bless  the  elements  of  bread  and  wine 
and  thereby  to  set  them  apart  from  a  common  to  an  holy 
use,  and  to  take  and  break  the  bread,  to  take  the  cup,  and 
(they  communicating  also  themselves)  to  give  both  to 
the  communicants,  but  to  none  who  are  not  then  present 
in  the  congregation. 

4.  Private  masses,  or  receiving  the  sacrament  by  a 
priest,  or  any  other  alone,  as  likewise  the    denial  of  the 


300  CONFESSION    OF    FAITH. 

cup  to  the  people,  worshipping  the  elements,  the  lifting 
them  up,  or  carrying  them  about  for  adoration,  and  the 
reserving  them  for  any  pretended  religious  use',  are  all 
contrary  to  the  nature  of  this  sacrament,  and  to  the  in- 
stitution of  Christ. 

5.  The  outward  elements  in  this  sacrament  duly  set 
apart  for  the  uses  ordained  by  Christ,  have  such  relation 
to  him  crucified,  as  that  truly,  yet  sacramentally  only, 
they  are  sometimes  called  by  the  name  of  the  things  they 
represent,  to  wit,  the  body  and  blood  of  Christ ;  albeit  in 
substance  and  nature  they  still  remain  truly  and  only 
bread  and  wine  as  they  were  before. 

6.  That  doctrine  which  maintains  a  change  of  the  sub- 
stance of  bread  and  wine,  into  the  substance  of  Christ's 
body  and  blood,  (commonly  called  transubstantiation)  by 
consecration  of  a  priest,  or  any  other  way,  is  repugnant 
not  to  the  Scripture  alone,  but  even  to  common  sense  and 
reason,  overthroweth  the  nature  of  the  sacrament,  and 
hath  been,  and  is  the  cause  of  manifold  superstitions,  yea, 
of  gross  idolatries. 

7.  Worthy  receivers  outwardly  partaking  of  the  visi- 
ble elements  in  this  sacrament,  do  then  also  inwardly  by 
faith,  really  and  indeed,  yet  not  carnally  and  corporally, 
but  spiritually,  receive  and  feed  upon  Christ  crucified, 
and  all  benefits  of  his  death  ;  the  body  and  blood  of 
Christ  being  then  not  corporally  or  carnally  in,  with  or 
under  the  bread  and  wine,  yet  as  really  but  spiritually 
present  to  the  faith  of  believers  in  that  ordinance,  as  the 
elements  are  themselves  to  their  outward  senses. 

8.  All  ignorant  and  ungodly  persons  as  they  are  unfit 
to  enjoy  communion  with  Christ,  so  are  they  unworthy 
of  the  Lord's  table,  and  cannot  without  great  sin  against 
him,  whilst  they  remain  such,  partake  of  these  holy  mys- 


CONFESSION    OF    FAITH.  301 

teries,  or  be  admitted  thereunto ;  yea,  whosoever  shall 
receive  unworthily,  are  guilty  of  the  body  and  blood  of 
the  Lord,  eating  and  drinking  judgment  to  themselves. 


CHAPTER   XXXI. 


OF  THE  STATE  OF  MAN  AFTER  DEATH,  AND  OF 
THE  RESURRECTION  OF  THE  DEAD. 

I.  The  bodies  of  men  after  death  return  to  dust,  and  see 
corruption,  but  their  souls  (which  neither  die  nor  sleep) 
having  an  immortal  substance  immediately  return  to 
God,  who  gave  them ;  the  souls  of  the  righteous  being 
then  made  perfect  in  holiness,  are  received  into  the  high- 
est heavens,  where  they  behold  the  face  of  God  in  light 
and  glory,  waiting  for  the  full  redemption  of  their  bodies  : 
And  the  souls  of  the  wicked  are  cast  into  hell,  where  they 
remain  in  torment,  and  utter  darkness,  reserved  to  the 
judgment  of  the  great  day:  Besides  these  two  places  of 
souls  separated  from  their  bodies,  the  scripture  acknowl- 
edgeth  none. 

II.  At  the  last  day  such  as  are  found  alive  shall  not  die, 
but  be  changed,  and  all  the  dead  shall  be  raised  up  with 
the  self-same  bodies,  and  none  other,  although  with  dif- 
ferent qualities,  which  shall  be  united  again  to  their  souls 
for  ever. 

III.  The  bodies  of  the  unjust  shall  by  the  power  of 
Christ  be  raised  to  dishonor ;  the  bodies  of  the  just  by  his 
Spirit  unto  honor,  and  be  made  conformable  to  his  own 
glorious  body. 

26 


302  CONFESSION    OF    TAim. 

CHAPTER  XXXII. 

OF  THE  LAST  JUDGMENT. 

I.  God  hath  appointed  a  day  wherein  he  will  judge  the 
world  in  righteousness  by  Jesus  Christ,  to  whom  all 
power  and  judgment  is  given  of  the  Father;  in  which 
day,  not  only  the  apostate  angels  shall  be  judged,  but 
likewise  all  persons  that  have  lived  upon  earth,  shall  ap- 
pear before  the  tribunal  of  Christ,  to  give  an  account  of 
their  thoughts,  words  and  deeds,  and  to  receive  according 
to  what  they  have  done  in  the  body,  whether  good  or  eviL 

II.  The  end  of  God's  appointing  this  day,  is  for  the 
manifestation  of  the  glory  of  his  mercy  in  the  eternal  sal- 
vation of  the  elect,  and  of  his  justice  in  the  damnation  of 
the  reprobate,  who  are  wicked  and  disobedient:  For 
then  shall  the  righteous  go  into  everlasting  life,  and  re- 
ceive that  fullness  of  joy  and  glory,  with  everlasting  re- 
ward in  the  presence  of  the  Lord,  but  the  wicked,  who 
know  not  God,  and  obey  not  the  gospel  of  Jesus  Christ, 
shall  be  cast  into  eternal  torments,  and  be  punished  with 
everlasting  destruction  from  the  presence  of  the  Lord, 
and  from  the  glory  of  his  power. 

III.  As  Christ  would  have  us  to  be  certainly  persuaded 
that  there  shall  be  a  judgment,  both  to  deter  all  men  from 
sin,  and  for  the  greater  consolation  of  the  godly  in  their 
adversity  ;  so  will  he  have  that  day  unknown  to  men, 
that  they  may  shake  off  all  carnal  security,  and  be  always 
watchful,  because  they  know  not  at  what  hour  the  Lord 
will  come,  and  may  be  ever  prepared  to  say,  Come  Lord 
Jesus,  come  quickly.     AMEN. 


303 


APPENDIX. 


CONGREGATIONAL  AND  PRESBYTERIAN 

HEADS  OF  AGREEMENT. 

A  good  understanding,  attended  with  much  harmony 
of  feeling  and  action,  has  existed  between  the  Congrega- 
tionalists  and  Presbyterians  from  the  beginning.  The 
endeavors  of  many  good  and  discerning  men  have  been 
exerted  to  promote  this  harmony ;  deeming  it  to  be  an 
object  intimately  connected  with  the  peace  and  interests 
of  Zion.  In  the  year  1690  an  important  paper  was 
drawn  up  by  the  ministers  of  London ;  for  the  purpose 
of  laying  a  broad  basis  of  union  between  the  two  sects  ; 
in  the  formation  of  which  Increase  Mather,  then  resi- 
dent in  England,  is  said  to  have  been  highly  instrumen- 
tal.    These  articles  or  heads  of  agreement  are  as  follows: 

I.  Of  Churches  and  Church  Members. 

"We  acknowledge  our  Lord  Jesus  Christ  to  have  one 
Catholic  Church  or  Kingdom,  comprehending  all  that 
are  united  to  him,  whether  in  heaven  or  earth.  And  do 
conceive  the  whole  multitude  of  visible  believers,  and 
their  infant  seed,  (commonly  called  the  Catholic  visible 
Church)  to  belong  to  Christ's  spiritual  kingdom  in 
this  world.  But  for  the  notion  of  a  Catholic  visible 
.Church  here,  as  it  signifies  its  having  been  collected 
into  any  formed  society,  under  a  visible  common  head 
on  earth,  whether  one  person  singly,  or  many  collective- 
ly, we,  with  the  rest  of  Protestants,  unanimously  dis- 
claim it.  Eph.  i.  10,  22,  and  44.  Eph.  v.  27.  1  Cor. 
xii.  12,  13,  Gen.  xvii.  7.  Acts  ii.  39.  Mat.  xxiii.  7 
—10. 

II.  We  agree,  that  particular  societies  of  visible  saints, 


304  APPENDIX. 

who,  under  Christ  their  head,  are  statedly  joined  togeth- 
er, for  ordinary  communion  with  one  another  in  all  the 
ordinances  of  Christ,  are  -particular  churches^  and  are  to 
be  owned  by  each  other,  as  instituted  churches  of  Christ, 
though  differing  in  apprehensions  and  practice,  in  some 
lesser  things.  1  Cor.  xiv.  2,  3,  and  i.  2.  and  xii.  27. 
Rev.  i.  4.  Rom.  xiv.   1. 

III.  That  none  shall  be  admitted  as  members,  in  or- 
der to  communion  in  all  the  special  ordinances  of  the 
gospel,  but  such  persons  as  are  knowing  and  sound  in 
the  fundamental  doctrine  of  the  Christian  religion,  with- 
out scandal  in  their  lives ;  and  to  a  judgment  regulated 
by  the  word  of  God,  are  persons  of  visible  holiness  and 
honesty ;  credibly  professing  cordial  subjection  to  Jesics 
Christ.  Pro.  xix.  2.  Acts  viii,  32.  2  Tim.  ii.  19.  Ezek. 
xliv.  9.  Rom.  x.  10.  2  Cor.  ix.  13. 

IV.  A  competent  number  of  such  visible  saints,  (as 
before  described)  do  become  the  capable  subjects  of  sta- 
ted communion  in  all  the  special  ordinances  of  Christ 
upon  their  mutual  declared  consent  and  agreement  to  loalk 
together  therein  according  to  gospel  rule.  In  which  de- 
claration, different  degrees  of  explicitness,  shall  no  ways 
hinder  such  churches  from  owning  each  other,  as  insti- 
tuted churches.  1  Cor.  xiv.  23.  Acts  xx.  7,  and  ii.  41, 
42.  Rom.  xiv.  3. 

V.  Though  parochial  hounds  be  not  of  divine  right, 
yet  for  common  edification,  the  members  of  a  particular 
church  ought  (as  much  as  conveniently  may  be)  to  live 
near  one  another.     1  Thess.  v.  11,  12,  13.     Heb.  x.  25. 

VI.  That  each  particular  church  hath  right  to  choose 
their  own  officers  ;  and  being  furnished  with  such  as  are 
duly  qualified  and  ordained  according  to  the  gospel  rule, 
hath  authority  from  Christ  for  exercising  government, 
and  of  enjoying  all  the  ordinances  of  worship  within  it- 
self. Acts  vi.  2.  Titus  i.  5,  6,  7.  1  Tim.  iv.  14.  Mat. 
xviii.  17.     2  Cor.  xi.  2. 

VII.  In  the  administration  of  church  power,  it  belongs 
to  the  Pastors  and  other  Elders  of  every  particular  church, 
if  such  there  be,  to  rule  and  govern,  and  to  the  brother- 
hood to  consent  according  to  the  rule  of  the  gospel.  1 
Tim.  V.  17.  Heb.  iii.  17.  1  Cor.  iv.  1,  and  v.  4.  2 
Cor.  vi.  8,  10. 


APPENDIX.  305 

VIII.  That  all  professors  as  before  described,  are  bound 
in  duty,  as  they  have  opportunity  to  join  themselves   as 

Jixed-members  of  some  particular  Church  ;  their  thus 
joining,  being  part  of  their  professed  subjection  to  the 
gospel  of  Christ,  and  an  instituted  means  of  their  estab- 
lishment and  edification  ;  Avhereby  they  are  under  the 
pastoral  care,  and  in  case  of  scandalous  or  offensive  walk- 
ing may  be  authoritatively  admonished  or  censured  for 
their  recovery,  for  vindication  of  the  truth,  and  the  church 
professing  it.  Acts  ii.  47,  and  v.  ]3.  2  Cor.  x.  13. 
Heb.  X.  24,  25.     1  Thess.  v.  12,  14.     Acts  xx.  28. 

IX.  That  a  Visible  Professor,  thus  joined  to  a  par- 
ticular Church  ought  to  continue  steadfast  with  the  said 
church  ;  and  not  forsake  the  ministry,  and  ordinances 
there  dispensed,  without  an  orderly  seeking  a  recom- 
mendation unto  another  Church,  which  ought  to  be  giv- 
en when  the  case  of  the  person  apparently  requires  it. 
Acts  ii.  42.  Heb.  x.  25,  Rom.  xvi.  1,  2. 


II.  Of  the  Ministry, 

I.  We  agree  that  the  ministerial  office  is  instituted  by 
Jesus  Christ  for  the  gathering,  guiding,  edifying  and 
governing  of  his  church;  and  to  continue  to  the  end  of 
the  world.     Eph.  iv.  11,  12.  Mat.  xxviii.  19,  20, 

II.  They  who  are  called  to  this  office  ought  to  be  en* 
dued  with  competent  learning  and  ministerial  gifts,  as 
also  with  the  grace  of  God,  sound  in  judgment,  not  no- 
vices in  the  faith  and  knowlege  of  the  gospel ;  without 
scandal,  of  holy  conversation,  and  such  as  devote  them- 
selves to  the  work  and  service  thereof.  2  Tim.  ii  24 
Eom.  xii.  6.  1  Tim.  iii.  2,  3,  4,  5,  6,  7.  Tit.  *  i.  6,  7.* 
1  Tim.  iv.  16. 

III.  That  ordinarily  none  shall  be  ordained  to  the  work 
of  this  ministry,  but  such  as  are  called  and  chosen  there- 
unto by  a  particular  church.     Acts  xiv.  23. 

IV.  That  in  so  great  and  weighty  a  matter  as  the  cal, 
Img  and  choosing  a  pastor,  we  judge   it   ordinarily  re- 


306  APPENDIX. 

quisite,  that  every  such  church  consult  and  advise  with 
the  pastors  of  neigboring  congregations.  Prov.  xi.  14, 
and  XV.  22. 

V.  That  after  such  advice,  the  persons  consuhed  about 
being  chosen  by  the  brotherhood  of  that  particular  church 
over  which  he  is  to  be  set,  and  he  accepting,  be  duly  or- 
dained and  set  apart  to  his  office  over  them  ;  wherein  'tis 
ordinarily  requisite  that  the  pastors  of  neighboring  con- 
gregations  concur  with  the  preaching  Elder  or  Elders,  if 
such  there  be.  Acts  xiv.23.  i.  23.  &  xiii.  23.  1  Tim  iv.  14. 

VI.  That  whereas,  such  ordination  only  is  intended  for 
such  as  never  before  had  been  ordained  to  the  ministerial 
office;  if  any  judge,  that  in  case  also  of  the  removal 
of  07ie  forijierly  ordaiiied,  Xo  anew  station,  or  pastoral 
charge,  there  ought  to  be  a  like  solemn  recommending 
him  and  his  labors  to  the  grace  and  blessing  of  God,  no 
diflferent  sentiments  or  practice  herein,  shall  be  any  oc- 
casion of  contention,  or  breach  of  communion  among  us. 
Phil  iii.  15.     Eph.  iv.  2,  3. 

VII.  It  is  expedient  that  they  who  enter  on  the  work  of 
preaching  the  gospel,  be  not  only  qualified  for  the  commu- 
nion of  saints  ;  but  also,  that  except  in  cases  extraordina- 
ry, they  give  proof  of  their  gifts  and  fitness  for  the  work, 
unto  the  pastors  of  churches  of  known  abilities,  to  discern 
and  judge  of  their  qualifications  ;  that  they  may  be  sent 
forth  with  solemn  approbation  and  prayer  ;  which  we 
judge  needful,  that  no  doubt  may  remain  concerning 
their  being  called  unto  the  work  ;  and  for  preventing  (as 
much  as  in  us  lieth)  ignorant  and  rash  intruders.  1  Tim. 
i,  22,  and  iii.  6. 


III.  Of  Censures. 


I.  As  it  cannot  be  avoided,  but  that  in  the  purest 
churches  on  earth,  there  will  sometimes  offences  and 
scandals  arise  by  reason  of  hypocrisy  and  prevailing  cor- 
ruption, so  Christ  has  made  it  the  duty  of  every  church 
to  reform  itself,  by  spiritual  remedies,  appointed  by  him, 


APPENDIX.  307 

to  be  applied  in  all  such  cases,  viz.  Admonition  and  ex- 
communication. Mat.  viii,  7.  Heb.  xii.  15.  Titus  iii. 
10.   1  Gor.  V.   6. 

II.  Admonition,  being  the  rebuking  of  an  offending 
member  in  order  to  conviction,  is  in  case  of  private  of- 
fences to  be  performed  according  to  the  rule  in  Mat. 
xviii.  15,  16,  17,  and  in  case  of  public  offences  openly 
before  the  church,  as  the  honor  of  the  gospel,  and  the 
nature  of  the  scandal  shall  require,  and  if  either  of  the 
admonitions  take  place  for  the  recovery  of  Xhe  fallen  per- 
son,  all  further  proceedings  in  a  way  of  censure  are 
thereon  to  cease,  and  satisfaction  to  be  declared  accord- 
ingly.    1  Tim.  i.  20.     Mat.  xviii.  15,  17. 

III.  When  all  due  means  are  used,  according  to  the 
order  of  the  gospel,  for  the  restoring  an  offending  and 
scandalous  brother,  and  he,  notwithstanding,  remains 
impenitent,  the  censure  of  excommunication  is  to  be 
proceeded  unto ;  wherein  the  pastor  and  other  elders  (if 
there  be  such)  are  to  lead  and  go  before  the  Church  ; 
and  the  brotherhood  to  give  their  consent  in  a  way  of 
obedience  unto  Christ,  and  to  the  Elders,  as  over  them 
in  the  Lord.  Mat.  xviii,  15,  16, 17.  Tit.  iii.  10.  1  Cor, 
v.     1  Thes.  V.  5,  12. 

IV.  It  may  sometimes  come  to  pass,  that  a  church 
member,  not  otherwise  scandalous,  ra^y  fully  ivithdraw^ 
and  divide  himself  from  the  communion  of  the  Church 
to  which  he  belongeth.  In  which  case,  when  all  due 
means  for  the  reducing  him  prove  ineffectual,  he  having 
thereby  cut  himself  off  from  that  church's  communion ; 
the  church  may  justly  esteem  and  declare  itself  discharg- 
ed of  any  further  inspection  over  him.  Heb.  x.  25.  Rom. 
xvi.  17.  2  Thes.  iii.  14. 


IV.  Of  Communion  of  Churches. 

I.  We  agree  that  particular  churches  ought  not  to 
walk  so  distinct  and  separate  from  each  other,  as  not  to 
have   care   and  tenderness   towards   one   another.     But 


308  APPENDIX. 

their  pastors  ought  to  have  frequent  meetings  together, 
that  by  mutual  advice,  support,  encouragement  and  broth- 
erly intercourse,  they  may  strengthen  the  hearts  and 
hands  of  each  other  in  the  ways  of  the  Lord-  Acts. 
XV.  23,  and  xx.  17,  28. 

II.  That  none  of  our  particular  churches  shall  be 
subordinate  to  one  another,  each  being  endued  with 
equality  of  power  from  Jesus  Christ.  And  that  none  of 
the  said  particular  churches,  their  officer  or  officers,  shall 
exercise  any  power,  or  have  any  superiority  over  any 
other  church  or  their  officers.  Rev.  i.  4.  Cant.  viii.  8. 
1  Cor.  xvi.  19.  Acts  xv.  23. 

III.  That  known  members  of  particular  churches  con- 
stituted as  aforesaid,  may  have  occasional  communion 
with  one  another  in  the  ordinances  of  the  gospel,  viz. : 
the  Word,  Prayer,  Sacraments,  Singing  of  Psalms,  dis- 
pensed according  to  the  mind  of  Christ:  unless  that 
church  with  which  they  desire  communion,  hath  any 
just  exception  against  them.  Acts  xviii.  27.  Rom.  xvi. 
1,  2.  2  Cor.  iii.  1.    1  Cor.  xii.  13. 

IV.  That  we  ought  not  to  admit  any  one  to  be  a  mem- 
ber of  our  respective  congregations,  that  hath  joined 
himself  to  another,  w^ithout  endeavors  of  mutual  satisfac- 
tion of  the  congregation  concerned.  Heb.  xiii.  1.  1  Cor. 
xiv.  40. 

V.  That  one  church  ought  not  to  blame  the  proceed- 
ings of  another,  until  it  hath  heard  what  the  elders  or 
messengers  of  the  church  charged,  can  say  in  vindication 
of  themselves,  from  any  charge  of  irregular  or  injurious 
proceedings.  Matt.  vii.  1.  Prov.  xviii.  17.  Deut.  xiii. 
14. 

VI.  That  we  are  most  willing  and  ready  to  give  an  ac- 
count of  our  church  proceedings  to  each  other,  when  de- 
sired, for  preventing  or  removing  any  offences  that  may 
arise  among  us.  Likewise  we  shall  be  ready  to  give  the 
Right  Hand  of  Fellowship,  and  walk  together  according 
to  the  gospel  rules  of  communion  of  churches.  1  Pet.  iii. 
15.  Rom.  xiv.  19.  Acts  xi.  2,  3,  4,  18.  Josh.  xxii.  13, 
21,  30.  Gal.  ii.  9.  Col.  ii.  5.  1  Pet.  iv.  10,  11.  1  Cor. 
X.  24.    Rom.  i.  15.    Gal.  vi.  10. 


APPENDIX.  309 

V.  Of  Deacons  and  Ruling  Elders. 

We  agree,  the  office  of  a  Deacon  is  of  divine  appoint- 
ment, and  that  it  belongs  to  their  office  to  receive,  lay- 
out, and  distribute  the  church's  stock  to  its  proper  uses, 
by  the  direction  of  the  pastor  and  brethren,  if  need  be. 
And  whereas,  divers  are  of  opinion,  that  there  is  also  the 
office  of  Ruling  Elders,  who  labor  not  in  word  and  doc- 
trine, and  others  think  otherwise  ;  we  agree  that  this  dif- 
ference make  no  breach  among  us.  Acts  vi.  3,  5,  6. 
Phil.  i.  1.  1  Tim.  iii.  8—13.  Rom.  xii.  8.  1  Cor.  xii. 
28.     1  Tim.  V.  17.     Phil.  iii.  15,  16. 


VI.  Of  occasional  Meeting  of  Ministers,  &c, 

I.  We  agree  that  in  order  to  concord,  and  in  other 
weighty  and  difficult  cases,  it  is  needful  and  according 
to  the  mind  of  Christ,  that  the  ministers  of  the  several 
churches  be  consulted  and  advised  with  about  such  mat- 
ters.    Prov.  xxiv.  6.  Acts  xv.  26. 

II.  That  such  meetings  may  consist  of  smaller  or 
greater  numbers,  as  the  matter  shall  require. 

III.  That  particular  churches,  their  respective  elders 
and  members,  ought  to  have  a  reverential  regard  to  their 
judgment,  so  given,  and  not  dissent  therefrom  without 
apparent  grounds  from  the  word  of  God,  Acts  xvi.  4,  5. 
1  Cor,  xiv.  32,  33.     Gal.  i.  8.     1  Pet.  iv.  11. 


VII.  Of  our  Demeanor  toward  the  Civil  Magistrate. 

We  do  reckon  ourselves  obliged  continually  to  pray 
for  God's  protection,  guidance  and  blessing,  upon  the  ru- 
lers set  over  us.    1  Tim.  ii.  2.  Psal.  xx.  1 — 4,  and  Ixxii.l. 

II.   That  we  ought  to  yield  unto  them  not  only  subjec- 


310  APPENDIX. 

tion  in  the  Lord,  but  support,  according  to  our  station 
and  abilities.  Matt.  xxii.  21.  Rom.  xiii.  5,  6.  Neh.  v.  IS 
III.  That  if  at  any  time,  it  shall  be  their  pleasure  to 
call  together  any  number  of  us,  to  require  an  account  of 
our  affairs,  and  the  state  of  our  congregations,  we  shall 
most  readily  express  all  dutiful  regard  to  them  herein. 
Isa.  xlix.  23.  2  Chron.  xxix.  4 — 11.  Rom.  xiii.  1.  Tit. 
iii.  J. 


VIII.  Of  a  Confession  of  Faith. 

As  to  Avhat  appertains  to  soundness  of  judgment  in 
matters  of  faith,  we  esteem  it  sufficient  that  a  church  ac- 
knowledge the  Scriptures  to  be  the  word  of  God,  the  per- 
fect and  only  rule  of  faith  and  practice,  and  own  either 
the  doctrinal  part  of  those  commonly  called  the  Articles 
of  the  Church  of  England,  or  the  Confession  or  Cate- 
chisms, shorter  or  larger,  compiled  by  the  Assembly  at 
Westminster,  or  the  confession  agreed  on  at  the  Savoy, 
to  be  agreeable  to  the  said  rule.  2  Tim.  i.  13.  Eph.  iv. 
5.     Phil  ii.  1,  2. 


DC.  Of  our  Duty  and  Deportment  towards  them  that  are  not 
in  Communion  with  us. 

I.  We  judge  it  our  duty  to  bear  a  Christian  respect  to 
all  Christians,  according  to  their  several  ranks  and  sta- 
tions, that  are  not  of  our  persuasion  or  communion.  1 
Pet.  ii.  17.  Rom.  xii.  10.  Gal.  vi.  2.  Eph.  iv.  2.  Rom. 
xiv.  tot. 

II.  As  for  such  as  may  be  ignorant  of  the  principles 
of  the  Christian  religion,  or  of  vicious  conversation,  we 
shall  in  our  respective  places  as  they  give  opportunity 
endeavor  to  explain  to  them  the  doctrine  of  life  and  sal- 


APPENDIX.  311 

vation,  and  to  our  utmost  persuade  them  to  be  reconcil- 
ed to  God.     2  Tim.  ii.  25.  2  Cor.  v.  11,  20. 

III.  That  such  who  appear  to  have  the  essential  re- 
quisites to  church  communion,  we  shall  willingly  receive 
them  in  the  Lord,  not  troubling  them  with  disputes 
about  lesser  matters.     Rom.  xiv.  1. 

As  we  assent  to  the  forementioned  Heads  of  Agree- 
merit.,  so  we  unanimously  resolve,  as  the  Lord  shall  ena- 
ble us,  to  practice  according  t,o  them. 


SAYBROOK  ARTICLES  OF   DISCIPLINE. 

The  ministers  of  Connecticut  met  together  in  Synod 
in  the  year  1708.  "  The  Cambridge  Platform,"  says 
TrambuU's  History  of  Connecticut,  chap.  xix.  "  which, 
for  about  sixty  years,  had  been  the  general  plan  of  disci- 
pline and  church  fellowship  in  New  England,  made  no 
provision  for  the  general  meeting  of  ministers,  or  for 
their  union  in  associations  or  consociations,"  &;c.  To 
supply  this  defect,  as  far  as  the  churches  of  Connecticut 
were  concerned  seems  to  have  been  a  principal  object  of 
their  meeting  together^ 

When  assembled,  they  owned,  and  consented  to  the 
Congregational  Confession  of  Faith,  which  had  been 
adopted  in  1680,  as  already  given,  with  the  addition,  as 
it  would  seem,  of  Scripture  references  of  their  own. 
They  also  owned,  and  consented  to  the  Congregational 
and  Presbyterian  Heads  of  Agreement,  which  were  fra- 
med in  1662,  and  form  the  first  Article  of  this  Appendix. 
But  their  principal  work  was  the  drawing  up  of  the  fol- 
lowing fifteen  Articles  for  the  administration  of  church 
discipline,  which  have  laid  the  foundation  for  methods  of 
procedure  in  Connecticut,  somewhat  different  from  those 
of  the  great  body  of  the  churches. 

I.  That  the  Elder  or  Elders  of  a  particular  church, 
with  the  consent  of  the  Brethren  of  the  same,  have  pow- 
er and  ought  to  exercise  church  discipline  according  to 
the  rule  of  God's  word,  in  relation  to  all  scandals  that  fall 


312  APPENDIX. 

out  within  the  same.  And  it  may  be  meet  in  all  cases  of 
difficulty  for  the  respective  pastors  of  particular  churches 
to  take  advice  of  the  elders  of  the  churches  in  the  neigh- 
borhood, before  they  proceed  to  censure  in  such  cases. 
Mat.  xviii.  17.  Heb.  xiii.  17.  1  Cor.  v.  4,  5, 12.  2  Cor. 
ii.  6.     Prov  xi.  14.     Acts  xv.  12. 

II.  That  the  churches  which  are  neighboring  each  to 
the  other,  shall  consociate  for  mutually  affording  to  each 
other  such  assistance  as  may  be  requisite,  upon  all  oca- 
sions  ecclesiastical.  And  that  the  particular  pastors  and 
churches,  within  the  respective  counties  in  this  govern- 
ment, shall  be  one  consociation  (or  more  if  they  shall 
judge  meet,)  for  the  end  aforesaid.  Psah  cxxii.  3,  4,  5, 
and  cxxxiii.  1.  Eccl.  iv  9—12.  Acts  xv.  2,  6,  22,  23. 
1  Tim.  iv.  14.     1  Cor.  xvi.  1. 

III.  That  all  cases  of  Scandal  that  fall  out  within  the 
circuit  of  any  of  the  aforesaid  consociations  shall  be 
brought  to  a  council  of  the  Elders,  and  also  messengers 
of  the  churches  within  the  said  circuit,  i.  e.  the  churches 
of  one  consociation,  if  they  see  cause  to  send  messen- 
gers, when  there  shall  be  need  of  a  council  for  the  deter- 
mination of  them.  3  John  ix.  10.  1  Cor.  xvi.  1.  Gal. 
vi.  1,  2.    2  Cor.  xiii.  2.    Acts  xv.  22.    2  Cor.  viii.  23. 

IV.  That  according  to  the  common  practice  of  our 
churches,  nothing  shall  be  deemed  an  act  or  judgment  of 
any  council,  which  hath  not  the  major  part  of  the  Elders 
present  concurring,  and  such  a  number  of  the  messengers 
present  as  makes  the  majority  of  the  council:  Provided 
that  if  any  such  church  shall  not  see  cause  to  send  any 
messengers  to  the  council,  or  the  persons  chosen  by  them 
shall  not  attend  ;  neither  of  these  shall  be  any  obstruction 
to  the  proceedings  of  the  council,  or  invalidate  any  of 
tlieir  acts.     Acts  xv.  23.    1  Cor.  xiv.  32,  33. 

V.  That  when  any  case  is  orderly  brought  before  any 
council  of  the  churches,  it  shall  there  be  heard  and  deter- 
mined, which  (unless  orderly  removed  from  thence)  shall 
be  a  final  issue  and  all  parties  therein  concerned  shall  sit 
down  and  be  determined  thereby.  And  the  council,  so 
hearing,  and  giving  the  result  or  final  issue,  in  the  said 
case  as  aforesaid,  shall  see  their  determination,  or  judg- 
ment duly  executed  and  attended  in  such  way  or  manner, 


APPENDIX.  313 

as  shall  in  their  judgment  be  most  suitable  and  agreeable 
to  the  word  of  God.  Acts  xv.  1  Cor.  v.  5 ;  2  Cor.  ii. 
6,  11,  and  xiii.  2  ;  Phil.  iii.  15  ;  Rom.  xiv.  2,  3. 

VI.  That,  if  any  Pastor  and  Church  doth  obstinately- 
refuse  a  due  attendance  and  conformity  to  the  determina- 
tion of  the  council,  that  hath  the  cognizance  of  the  case, 
and  determineth  it  as  above,  after  due  patience  used,  they 
shall  be  reputed  guilty  of  scandalous  contempt  and  dealt 
with  as  the  rule  of  God's  word  in  such  case  doth  provide, 
and  the  sentence  of  non-communion  shall  be  declared 
against  such  Pastor  and  church.  And  the  churches  are 
to  approve  of  the  said  sentence,  by  withdrawing  from  the 
communion  of  the  Pastor  and  church  which  so  refuseth 
to  be  healed.  Rom.  xiv.  17 ;  Mat.  xviii.  15,  16,  17,  by 
proportion.     Gal.  n.   11 — 14;  2  Thess.  iii.  6,  14. 

VII.  That  in  case  any  difficulties  shall  arise  in  any  of 
the  churches  in  this  colony,  which  cannot  be  issued  with- 
out considerable  disquiet,  that  church,  in  which  they  arise 
(or  that  minister  or  member  aggrieved  by  them,)  shall 
apply  themselves  to  the  council  of  the  consociated  church- 
es of  the  circuit  to  which  the  said  church  belongs, who, 
if  they  see  cause,  shall  thereupon  convene,  hear,  and 
determine  such  cases  of  difficulty,  unless  the  matter 
brought  before  them,  shall  be  judged  so  great  in  the  na- 
ture of  it,  or  so  doubtful  in  the  issue,  or  of  such  general 
concern,  that  the  said  council  shall  judge  best  that  it  be 
referred  to  a  fuller  council,  consisting  of  the*churches  of 
the  other  consociation  within  the  same  county,  (or  of  the 
next  adjoining  consociation  of  another  county,  if  there 
be  not  two  consociations  in  the  county  where  the  difficul- 
ty ariseth,)  who  together  with  themselves  shall  hear, 
judge,  determine  and  finally  issue  such  case  according  to 
the  word  of  God.  Pro.  xi.  14;  ICor.  xiv.  33,  and  xiv. 
24,  by  proportion. 

VIII.  That  a  particular  church,  in  which  any  difficul- 
ty doth  arise,  may,  if  they  see  cause,  call  a  council  of  the 
consociated  churches  of  the  circuit,  to  which  the  said 
church  belongs,  before  they  proceed  to  sentence  therein, 
but  there  is  not  the  same  liberty  to  an  offending  brother 
to  call  the  said  council,  before  the  church  to  which  he 
belongs   proceed  to  excommunication  in  the  said  case, 

27 


314  APPENDir. 

unless  with  the  consent  of  the  church.   Acts  xv.  2 ;  Mat. 
xviii.  15,  16,  17. 

IX.  That  all  the  churches  of  the  respective  consocia- 
tions shall  choose,  if  they  see  cause,  one  or  two  members 
of  each  church,  to  represent  them  in  the  councils  of  the 
said  churches,  as  occasion  may  call  for  them,  who  shall 
stand  in  that  capacity,  till  new  he  chosen  for  the  same 
service,  unless  any  church  shall  incline  to  choose  their 
messengers  anew,  upon  the  convening  of  such  councils. 
Acts  XV.  2,  4 ;  2  Cor.  viii.  23. 

X.  That  the  minister  or  ministers  of  the  county  towns, 
and  where  there  are  no  ministers  in  such  towns,  the  two 
next  ministers  to  the  said  town,  shall,  as  soon  as  con- 
veniently may  be,  appoint  a  time  and  place,  for  the  meet- 
ing of  the  Elders  and  messengers  of  the  churches  in  the 
said  county,  in  order  to  their  forming  themselves  into 
one  or  more  consociations,  and  notify  the  said  time  and 
place  to  the  Elders  and  churches  of  that  county,  who 
shall  attend  at  the  same,  the  Elders  in  their  own  persons, 
and  the  churches  by  their  messengers,  if  they  see  cause 
to  send  them.  Which  Elders  and  messengers  so  assem- 
bled in  council,  as  also  any  other  council,  hereby  allowed 
of,  shall  have  power  to  adjourn  themselves  as  need  shall 
be,  for  the  space  of  one  year,  after  the  begining  or  first 
session  of  the  said  council,  and  no  longer.  And  that 
minister,  who  was  chosen  at  the  last  session  of  any  coun- 
cil, to  be  moderator,  shall,  with  the  advice  and  consent 
of  two  more  Elders,  (or  in  case  of  the  moderator's  death, 
any  two  Elders  of  the  same  consociation,)  call  another 
council  within  the  circuit,  when  they  shall  judge  there  is 
need  thereof.  And  all  councils  may  prescribe  rules  as 
occasion  may  require,  and  whatsoever  they  shall  judge 
needful  within  their  circuit,  for  the  well  performing,  and 
orderly  managing  their  several  Acts,  to  be  attended  by 
them,  or  matters  that  come  under  their  cog-nizance.  Phil, 
iv.  8;  1  Cor.  xiv.  40;  Phil.  iii.  15,  16,  ^Rom.  xiv.  2,  3. 

XI.  That  if  any  person  gr  persons  orderly  complained 
of  to  a  council,  or  that  are  witnesses  to  such  complaints, 
(having  regular  notification  to  appear,)  shall  refuse  ot 
neglect  so  to  do,  in  the  place,  and  at  the  time  specified 
in  the  v/arning  given,  except  they  or  he  give  some  satis- 
fying reason  thereof  to  the  said   council,  they    shall  be 


I 

APPENDIX.  315 

judged  guilty  of  scandalous  contempt.     Cal.  ii.  5 ;  Heb. 
xiii.  17  :   1  f  hess.  v.  14. 

XII.  That  the  teaching  Elders  of  each  county  shall  be 
one  association,  (or  more  if  they  see  cause,)  which  asso- 
ciation or  associations  shall  assemble  twice  a  year  at 
least,  at  such  time  and  place  as  they  shall  appoint,  to 
consult  the  duties  of  their  office,  and  the  common  inter- 
est of  the  churches,  who  shall  consider  and  resolve  ques- 
tions and  cases  of  importance  which  shall  be  offered  by 
any  among  themselves,  or  others,  who  also  shall  have  pow- 
«r  of  examining  and  recommending  the  candidates  of  the 
ministry  to  the  work  thereof.  Ps.  cxxxiii,  1 ;  Acts.  xx. 
17,  28—32 ;  Mai.  ii.  7  ;  Mat.  v.  14 ;  Deut.  xvii.  8,  9, 
10  ;  1  Tim.  v.  22 ;  2  Tim.  ii.  15 ;  1  Tim.  iii.  6,  10 ; 
Rom.  X.   15 ;  1  Tim.  iv.  14. 

XIII.  That  the  said  associated  pastors  shall  take  no- 
tice of  any  among  themselves,  that  may  be  accused  of 
scandal  or  heresy  unto  or  cognizable  by  them,  examine 
the  matter  carefully,  and  if  they  find  just  occasion  shall 
direct  to  the  calling  of  the  council,  where  such  offenders 
shall  be  duly  proceeded  against.  Lev.  xix.  17  ;  1  Cor. 
V.  6;  Tit.  iii.  10,  11  ;  Isa.  Iii.  11;  Mai.  iii.  3  ;  Tit.  i.  6 
—9;    Deut.  xiii.  14;    3  J,ohn  ix.  10;    Rev.  ii.  14,   15; 

1  Tim.  i.  20,  and  iv.  14. 

XIV.  That  the  said  associated  pastors  shall  also  be 
consulted  by  bereaved  churches,  belonging  to  their  asso- 
ciation ;  and  recommend  to  such  churches,  such  persons 
as  may  be  fit  to  be  called  and  settled  in  the  work  of  the 
gospel  ministry  among  them.  And  if  such  bereaved 
churches  shall  not  seasonably  call  and  settle  a  minister 
among  them,  the  said  associated  pastors  shall  lay  the 
state  of  such  bereaved  churches  before  the  General  As- 
sembly of  this  colony,  that  they  may  take  such  order  con^ 
cerning  them,  as  shall  be  found  necessary  for  their  peace 
and  edification.      2  Cor.  xi.  28  ;  Phil.   ii.    19,  20,  21  ; 

2  Tim.  ii.  15;  Tit.  i.  6—10.  Isa.  xlix.  23. 

XV.  That  it  be  recommened  as  expedient,  that  all 
the  associations  of  this  colony  do  meet  in  a  general  asso- 
ciation by  their  respective  delegates,  one  or  more  out  of 
each  association  once  a  year,  the  first  meeting  to  be  at 
Hartford  at  the  time  of  the  general  election  next  ensuing 
the  date  hereof,  and  so  annually  ii^  all  the  counties  sue 


316  APPENDIX. 

cessively,  at  such  time  and  place,  as  they,  the  said  dele- 
gates shall  in  their  annual  meetings  appoint.  Heb.  xiii.  1. 

EXPLANATORY   ARTICLE. 

It  appears  that  some  difference  of  opinion  or  some  mis- 
understanding, as  already  intimated  at  ^  160,  had  arisen  in 
respect  to  Article  XIII.  At  a  session  of  the  General  As- 
sociation of  Connecticut  in  1822,  a  committee  previous- 
ly appointed  for  the  purpose,  made  the  following  report 
in  respect  to  that  article. — 

"  That,having  examined  all  the  articles  of  the  Saybrook 
Platform,  they  are  decidedly  of  opinion,  that  there  is 
nothing  contained  in  the  first  twelve  articles,  which  re- 
fers at  all  to  the  subject  of  accusing  or  arraigning  a  pas- 
tor before  a  Consociation ;  but  what  they  contain  on  the 
subject  of  accusation  and  trial  for  scandal  or  heresy,  refers 
exclusively  to  churches,  and  the  private  members  of 
churches.  They  furthermore  conceive,  that  the  13th 
article  is  decisive,  that  it  is  the  duty  of  an  Association  to 
receive  an  accusation  against  a  pastor  belonging  to  it,  and 
to  make  provision  for  his  trial  before  the  Consociation  ; 
and  your  committee  are  convinced,  that  the  Platform 
does  not  warrant  a  Consociation  to  receive  an  accusa- 
tion against  a  pastor,  unless  it  come  through  the  hands  of 
the  Association,  of  which  he  is  a  meraber.  Such  must 
be  the  procedure  in  all  Consociations,  which  have  no 
constitution  except  the  Saybrook  Platform.  While  your 
Committee  assert  this  without  hesitation,  to  prevent  any 
misapprehension,  they  state,  that  they  are  well  aware, 
that  there  are  in  Connecticut  Consociations,  which  have 
other  written  constitutions,  containing  express  provision 
for  bringing  a  complaint  against  a  pastor  directly  to  the 
Consociation,  and  authorizing  the  Consociation  without 
any  intercourse  with  an  Association,  to  proceed  direct- 
ly to  a  trial  of  him." 


APPENDIX.  319 

inasmuch  as  churches  sometimes  find  it  necessary  to  sep- 
arate from  parishes,  and  since  it  is  undoubtedly  their  duty 
so  to  do,  whenever  any  important  ecclesiastical  rights,  the 
acknowledgment  of  which  was  understood  to  be  the  basis 
of  their  union,  are  invaded.  The  property,  therefore, 
ought  in  right  to  go  with  the  body,  (that  is,  with  the  ma- 
jority of  the  church)  except  it  be  detained  from  it  in  con- 
sequence of  such  conditions  as  above  alluded  to. 

It  is  well  known,  that  a  decision  of  a  different  tenden- 
cy, {Baker  et  al.  vs.  Fales,)  has  been  given  in  the  Supreme 
Court  of  Massachusetts.  It  has  been  there  decided,  that 
in  case  of  a  schism  in  a  church,  (the  minority  remaining 
and  the  majority  seceding,  and  going  off  from  the  parish,) 
the  body  left  behind  constitutes  the  original  church,  and 
holds  the  property.  It  is  true,  that  the  opinion  there  ex- 
pressed, which  implies,  that  a  church  is  not  a  movable 
body,  but  necessarily  a  sort  of  fixture  or  appendage  of  the 
parish,  is  not  accordant  with  the  spirit,  at  least,  of  the  de- 
cision in  the  case  of  Bui'r  vs.  the  inhabitants  of  the  First 
Parish  in  Sandwich ;  but  like  all  decisions  from  so  high 
an  authority,  it  has  had  its  weight.  And  especially  so, 
since  it  has  been  more  recently  confirmed  by  the  Supreme 
Court  of  Massachusetts  in  the  Brookfield  case,  Stebbins 
vs.  Jennings.  Although  undoubtedly  made  Avithout  any 
intentional  injustice  to  the  parties  concerned,  the  decisions 
referred  to  have  been  regarded  by  the  Congregational 
churches,  as  an  infringement  of  their  rights.  Neverthe- 
less, such  is  their  confidence  in  the  principles  of  our  gov- 
ernment, and  in  the  wisdom  and  justice  of  its  adminis- 
trators, they  hope  for  suitable  redress,  whenever  they 
shall  have  taken  the  pains  which  is  incumbent  on  them, 
to  make  their  ecclesiastical  organization  more  distinctly 
and  fully  known. 

Congregationalists  assert,  (and  certainly  it  belongs  to 
them  to  judge, )that  churches  may  exist  alone,  and  with- 
out parishes  ;  as  is  the  fact  in  some  colleges  and  theologi- 
cal institutions  at  the  present  time.  And  where  it  is 
otherwise,  their  whole  ecclesiastical  history  shows  that 
there  is  no  necessary  and  indissoluble  connection  between 
the  two,  (see  ^^  64,  65,  of  this  work,)  but,  on  the  con- 
trary, their  connection  is  often  dissolved. 


320  APPENDIX. 

Now  let  us  observe  the  operation  of  the  decisions  just 
now  referred  to — A  church  finds  it  necessary  by  a  ma- 
jority, more  or  less,  to  dissolve  the  connection  with  a 
particular  parish ;  a  few  remain  behind  of  their  own  accord, 
or  the  parish  may  take  such  measures  as  to  influence  and 
detain  a  small  number.  These  organize  themselves  anew, 
and  although  they  are  perhaps  not  one  tenth  in  number 
of  the  original  body,  take  all  the  property.  Without  doubt, 
if  property  were  given  to  the  church  on  the  condition  of 
its  remaining  wiih  the  parish,  or  if  that  were  the  fair 
understanding  from  all  the  circumstances  of  the  case,  it 
would  be  right  for  the  new  church,  formed  in  the  parish, 
to  hold  it.  But  if  the  property  were  evidently  given  with- 
out such  or  a  similar  condition,  express  or  implied,  then 
it  is  contended  by  the  Congregational  churches,  that  such 
a  disposition  of  it  would  be  utterly  contrary  to  justice  ; 
especially  when  it  is  taken  into  view,  that  all  religious 
bodies  are  themselves  the  judges,  and  the  only  proper 
judges  of  their  own  organization  and  principles  of  pro- 
ceeding. 

IV.  We  pass  from  the  consideration  of  the  legal  pow- 
ers and  rights  of  churches  to  those  of  parishes. — Parishes, 
as  well  as  churches,  are  corporate  bodies,  being  constitu- 
ted such,  either  by  statute  or  usage.  The  rights  and 
powers  of  parishes  are  limited  by  the  objects,  for  which 
they  are  incorporated,  and  therefore  are  few.  They  may 
join  with  the  church  in  electing  and  supporting  a  minis- 
ter ;  they  may  erect  and  repair  houses  of  public  worship  ; 
they  may  hold  parsonages  and  other  property  for  the 
support  of  the  ministry.  But  it  would  seem  both  from 
usage,  and  from  the  legal  decisions,  which  have  been 
given  on  the  subject,  that  they  have  no  authority  to  grant 
monies,  except  for  settling  and  supporting  ministers,  for 
building  houses  of  public  worship,  and  for  the  charges 
arising  from,  and  necessarily  connected  with  these  ob- 
jects.— Mass.  Reports,  Milford  vs.  Godfrey  et  al.  1  Pick. 

The  Usage  of  Congregationalists,  granting  the  church 
the  privilege  of  taking  the  lead  in  the  settlement  of  a  min- 
ister, and  giving  to  the  parish  merely  the  power  of  con- 
curring or  non-concurring,  has  been  recognized  in  legal 
decisions. — "  The  parish,  when  the  ministerial  office  is 
vacant,  from  an  ancient  and  respectable  usage,  wait  until 


APPENDIX.  317 


LEGAL  RIGHTS, 

OF  CHURCHES  AND  PARISHES. 

Churches  are  corporate  bodies. — Power  of  the  churches  to  hold 
property. — A  church  ought  not  to  lose  its  property  in  consequence 
of  separating  from  the  parish. — Nature  and  powers  of  parishes. — 
Dissolution  of  the  ministerial  contract. -Powers  of  the  parish  iu 
respect  to  places  of  worship. — Legal  rights  of  ministers. 

It  may  be  of  some  practical  importance,  to  introduce 
into  this  Appendix  the  prevalent  views  in  regard  to  the 
i-egal  character  and  rights  of  churches  and  parishes.  Al- 
though the  subject  can  be  stated  only  in  brief,  the  peace 
and  stability  of  our  religious  institutions  seems  to  require, 
that  its  outlines  at  least  should  be  understood. 

I.  And,  in  the  first  place,  it  is  to  be  observed,  that 
CHURCHES  are  bodies  corporate^  although  perhaps,  in  some 
parts  of  the  country  at  least,  existing  without  a  formal  act 
of  incorporation  by  the  legislature.  Such  an  act  is  not 
necessary  to  their  existence  as  corporations-  Bodies  may 
become  corporate  by  mere  prescription,  and  without  an 
express  act  of  incorporation,  and  they  are  often  recog- 
nized as  such  by  the  Supreme  authority.  Many  towns 
have  become  corporations  in  this  way.*  Churches, 
therefore,  having  become  corporations  either  by  legisla^ 
tive  enactment,  or  by  common  law,  may  maintain  a  perpet- 
ual succession  ;  and  possess  certain  rights,  which  they  can 
legally  defend  in  their  united  or  corporate  capacity.     The 


*  There  are  a  number  of  enactments  by  the  legislature  of  Mas^ 
sachusetts,  which,  either  directly  or  indirectly,  authorize  or  ac- 
knowledge the  existence  of  churches  as  corporations.  Acts,  passed 
in  the  years  1641  and  1660,  give  liberty,  (which  by  the  way,  they 
would  have  possessed,  if  it  had  not  been  given,)  to  religious  per- 
sons, to  form  themselves  into  a  church  state,  to  choose  officers,  to 
admit  or  expel  members,  <fcc.  By  a  law  of  1786,  churches  are  ex^ 
pressly  constituted  corporations,  with  power  to  receive  donations, 
and  with  other  powers.  And  without  doubt  similar  enactmeuts 
may  be  found  in  the  legislative  records  of  other  States. 

27* 


318 


APPENDIX. 


members  of  a  church  are  generally  inhabitants  of  the  par- 
ish; but  membership  in  a  parish  is  not  absolutely  essen- 
tial to  membership  in  the  church,  nor,  on  the  other  hand, 
does  membership  in  a  church  necessarily  imply  member- 
ship in  a  parish.  They  are,  in  most  respects,  distinct 
corporate  bodies,  although  in  general  existing  and  acting 
together,  and  forming  for  certain  purposes  a  sort  of  com- 
bined corporation.  And  this  view  is  not  only  agreeable 
to  the  established  Order  of  these  churches  ;  but  has  been 
sanctioned  by  legal  decision.  Mass.  Reports,  Bicrr  vs. 
the  First  Parish  ifi  Sandwich. 

II.  And  agreeably  to  these  views,  churches  may  hold 
property  for  themselves,  and  independently  of  the  parish, 
with  which  they  are  connected,  such  as  baptismal  fonts, 
furniture  for  the  Lord's  supper,  property  designed  for  the 
assistance  of  the  poor  and  suffering  members,  and  also  pro- 
perty designed  for  the  support  of  a  minister.  As  churches 
are  to  be  considered  corporations  for  these  purposes  in 
particular  among  others,  viz.  to  baptize,  administer  the 
Lord's  supper,  assist  the  poor,  and  maintain  the  preach- 
ing of  the  Word,  the  objects,  for  which  they  exist  as  dis- 
tinct and  authorized  bodies,  would,  in  a  great  measure, 
fail,  unless  they  were  permitted  to  hold  property  of  the 
kind,  and  for  the  ends  above  stated.  (See  Mass.  Rep. 
Baker  et  al.  vs.  Fales.) 

III.  It  would  seem  to  follow,  therefore,  from  w^hat  has 
been  said,  that  the  connection,  existing  between  the 
church  and  parish  is  a  mere  matter  of  agreement.  And 
hence,  being  distinct  corporations  except  so  far  as  they 
reciprocally  agree  in  an  unity  of  interests  and  objects,  they 
may  separate  from  each  other,  whenever  they  please,  al- 
though they  have  previously  acted  together  for  certain 
common  purposes.  And,  therefore,  it  would  seem  to  be 
reasonable  and  just,  that  a  church,  separating  from  its 
parish  in  a  body,  (that  is  to  say,  a  majority  of  them  sep- 
arating by  proceeding  and  voting  in  the  usual  way,) 
should  hold  the  property,  which  had  previously  been  in 
its  possession,  unless  it  appear  to  have  been  given  to  the 
church  on  the  condition,  or  implied  condition,  of  its  re- 
maining in  a  particular  place,  or  sustaining  a  relation  to 
a  particular  parish.  But,  generally  speaking,  property 
cannot  well  be  supposed  to  have  been  given  in  this  way, 


APPENDIX.  321 

tlie  churcK  have  made  choice  of  a  minister,  and  have  re- 
quested the  concurrence  of  the  parish,  and  if  the  parish  do 
not  concur,  the  election  of  the  church  is  a  nullity;  and  if 
the  parish  do  concur,  then  a  contract  of  settlement  is 
made  wholly  hetv^^een  the  parish  and  minister,  and  is  ob- 
ligatory on  them  only."  Mass.  Reports,  Burr  vs.  the  in- 
habitants  of  First  parish  in  Sandivich,  vol.  ix.  p.  277. 

Y.  It  is  common,  and  in  all  cases  desirable,  that  the 
contract  should  be  written  and  explicit,  so  that  each  party 
may  know  when  it  has  been  violated.  It  is  not  accord- 
ing to  the  usage  of  the  churches  for  either  the  minister 
or  the  parish  to  assume  the  responsibility  of  judging  for 
themselves,  whether  the  contract  has  been  violated  or 
not.  That  is  a  subject  to  be  determined  by  a  Council  of 
neighboring  churches ;  but  as  parishes  approach  nearer 
the  character  of  civil,  than  of  ecclesiastical  corporations,  it 
is  not  customary  for  the  parish  to  call  the  Council,  nor 
for  the  churches  sent  to,  to  regard  such  an  invitation. 
The  parish  make  known  their  wishes  to  the  church,  and 
the  church  call  the  Council ;  and  such  is  the  intimate 
connection  existing  between  the  church  and  parish,  in  re- 
lation to  the  pastor,  that  a  refusal  of  the  church  to  comply 
with  the  request  of  the  parish,  under  such  circumstances, 
would,  in  ordinary  cases,  be  a  just  ground  of  complaint. 
So  that  while  the  parish  have  a  negative  on  the  church 
in  the  settlement  of  a  minister,  the  church  have  a  nega- 
tive on  the  parish  in  his  dismissal ;  sometimes  a  direct 
negative,  but  more  frequently  it  is  exercised  through  the 
medium  of  a  Council. 

A  church  may  also  take  the  first  steps  towards  dismiss- 
ing a  minister.  If  he  be  immoral,  or  neglect  his  pasto- 
ral duties,  or  fail  in  other  respects  as  a  minister,  they  may 
think  it  best  not  to  wait  for  any  steps  toward  a  removal 
on  the  part  of  the  parish.  If  the  church,  in  view  of  the 
minister's  misconduct,  call  a  Council,  and  the  Council 
decide,  he  has  forfeited  his  ministerial  character,  or  that 
his  connexion  with  the  church  as  a  minister  shall  be  dis- 
solved, it  releases  the  parish  from  all  pecuniary  obliga- 
tion, although  they  do  not  take  any  measures  themselves. 
This  is  reasonable,  because  the  vote  of  the  parish  in  the 
settlement  at  first  was  only  a  concurrence  with  that  of 
the  church ;  the  judgment  and  choice  of  the  church  were, 


322  APPENDIX. 

according  to  Congregational  Order,  necessarily  antece- 
dent to  the  proceedings  of  the  parish,  and  of  course  vir- 
tually formed  a  condition  of  the  engagements  entered 
into  by  the  parish.  This  condition  being  removed,  and 
he  being  no  longer  pastor  of  the  church,  his  relation  as 
minister  to  the  parish  ceases  at  the  same  time,  and  the 
latter  are  released  from  their  obligations  to  support  him. 
Again,  if  the  parish  are  desirous  to  release  themselves 
from  the  ministerial  obligation,  and  are  fixed  in  the  opin- 
ion, that  the  minister  has  violated  his  contract,  either  ex- 
press or  implied,  and  the  church,  nevertheless,  refuse  to 
call  a  Council  after  all  their  solicitations  to  that  effect, 
they  may  assume  the  responsibility  of  judging  for  them- 
selves. They  may  vote  if  they  please,  not  to  pay  him  ; 
which  of  course  will  bring  the  subject,  if  the  minister 
deems  it  best,  before  a  court  and  jury,  who  are  considered 
competent  to  determine,  whether  he  is  immoral,  neglects 
his  parochial  duties,  &c.  although  the  subject  would  more 
properly  have  been  submitted  to  a  Council,  if  it  could 
have  been  obtained.  ( See  Dedham  Case  and  Considera- 
tions on  Congregational  Polity,  Note  C.) 

VL  Rebuilding  places  of  worship. — It  was  remark- 
ed that  the  powers  of  parishes  are  limited  by  the  ob- 
jects, for  which  they  are  incorporated.  They  may  build 
houses  of  worship,  but  after  they  are  built,  the  pew-hold- 
ers, who  purchase  in  them,  possess  a  right,  independently 
of  that  of  the  parish.  Still  the  power  of  the  parish  re- 
mains to  a  certain  extent.  By  common  consent  and  com- 
mon practice,  each  meeting-house  pertains  to  some  one 
parish  and  not  to  another ;  and  it  may  be  taken  down  by 
a  vote  of  that  parish,  and  rebuilt  on  the  same  place.  The 
form  of  the  edifice  at  its  rebuilding  may  be  altered  for  the 
purpose  of  rendering  it  more  convenient,  notwithstanding 
the  owners  of  pews  therein  are  in  consequence  deprived 
of  their  property  in  them.  This  is  suitable  and  right ; 
for  the  meeting-house,  although  it  is  now  immediately 
owned  by  pew-holders,  is  held  by  them  on  the  condition 
and  with  the  understanding,  that  it  is  to  be  employed  for 
the  religious  purposes  of  a  particular  corporation,  viz.  the 
PARISH.  Nevertheless,  when  the  parish  destroy  and  re- 
build a  meeting-house,  they  are  under  obligations  to  pro- 
vide an  indemnity  for  the  pew-holders  on  equitable  prin- 


APPENDIX.  323 

ciples.  And  if  this  is  not  done,  the  parish,  it  has  been  de- 
cided, is  liable  to  an  action  for  damages.  Mass.  Reports. 
vol.  xxii.  Gay  vs.  Baker.  Daniel  vs.  Wood  et  al.  1. 
Pick. 

Vlf.  Legal  rights  of  pastors. — By  the  laws  of  the 
land,  and  by  the  common  law,  ministers  may  not  only 
hold  parsonage  lands,  designed  for  their  support,  but  may 
sue  and  defend  in  all  actions,  touching  the  same.  But 
they  cannot  alienate  such  lands  for  any  time  longer  than 
their  continuance  as  ministers,  unless  with  the  consent 
of  the  church  or  of  the  parish,  as  the  case  may  be,  which 
holds  them  in  trust.  They  possess  the  property  not  in 
their  own,  but  in  the  right  of  the  church  or  parish. — 
Mass.  Reports,  Bigeloiv's  Digest,  p.  450. 


CONSTITUTION  OF  THE  GENERAL  CONFERENCE 
OF  MAINE. 


Article.  1.  This  Conference  shall  be  called,  The  General  Con- 
ference of  Maine. 

Art.  2.  The  General  Conference  shall  consist  of  six  delegates 
from  each  county  Conference,  which  has  twenty  or  more  churches, 
three  ministers  and  three  laymen  :  and  four  delegates  from  each 
county  Conference,  which  has  less  than  twenty  churches,  two  min- 
isters and  two  laymen :  and  also  of  the  officers,  delegates  to  foreign 
bodies,  preachers  and  committees  for  the  times  for  which  they  are 
chosen,  and  also  of  the  minister  of  the  place,  where  the  Conference 
meet. 

Art.  3.  Ordained  ministers,  who  maybe  present  at  the  meetings 
of  this  Body,  may  be  invited  to  sit  as  honorary  members  to  take 
part  in  the  deliberations,  but  not  to  vote. 

Art.  4.  The  annual  meetings  of  this  Conference  shall  be  opened 
with  singing,  reading  the  scriptures,  and  prayer. 

Art.  5.  The  presiding  officer  shall  be  a  Moderator,  chosen  by 
ballot,  to  continue  in  office  three  years. 

Art.  6.  There  shall  be  a  Corresponding  Secretary,  chosen  by 
ballot,  who  shall  hold  his  office  for  three  years,  whose  duty  it  shall 
be,  to  conduct  the  correspondence  of  the  Conference,  and  also  col- 
lect information,  and,  at  each  meeting,  exhibit  a  report  on  the  state 
of  Religion  within  the  hmits  of  this  Conference. 


324  APPENDIX. 

Art.  7.  A  Recording  Secretary  shall  have  charge  of  the  Records 
of  the  Conference,  who  shall  be  elected  by  ballot,  and  hold  his  office 
for  three  years. 

Art.  8.  The  object  of  the  General  Conference  shall  be,  to  pro- 
mote intercourse  and  harmony  among  the  churches  of  the  State, 
and  produce  a  more  extensive  co-operation  in  every  good  work. 

Art.  9.  The  several  county  Conferences  shall  retain  their  indi- 
vidual rights  and  privileges,  and  no  ecclesiastical  power  or  author- 
ity shall  ever  be  assumed  by  the  General  Conference,  or  be  delega- 
ted to  it. 

Art.  10.  This  Conference  shall  meet  on  the  Tuesday  before 
the  fourth  Wednesday  of  June,  annually,  at  eleven  o'clock,  A.  M. 
at  the  place  at  which  the  Maine  Missionary  Society  shall  hold 
their  annual  meetings. 

Art.  11.  The  Conference  shall  establish  its  own  By-Laws, 
and  regulations  subject   to  alterations  at  their  future  meetings. 

Art.  12.  This  Conference  may  interchange  friendly  correspon- 
dence with  other  religious  bodies  in  the  habit  of  such  intercourse. 

Art.  13.  At  each  meeting  of  the  Conference  a  first  and  second 
preacher  shall  be  appointed  by  ballot  for  the  next  meeting. 

Art.  14.  Any  county  Conference  may  withdraw  from  this  con- 
nection by  assigning  to  the  Recording  Secretary  their  reasons  in 
writing. 

ARt.  15.  The  funds  of  the  Conference,  to  be  raised  by  a  contri- 
bution at  each  annual  meeting,  shall  be  appropriated,  after  deduct- 
ing incidental  expenses,  to  the  aid  of  feeble  Conferences. 

Art.  16.  The  public  religious  exercises  shall  be  closed  by  the 
administration  of  the  Lord's  Supper. 

Art.  17.  The  Constitution  of  this  Conference  may  be  altered 
at  the  annual  meetings  of  this  Body,  by  two  thirds  of  the  members 
present. 


Theological  Semmary-Speer  Library 


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